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           Title: NPNF1-07. St. Augustine: Homilies on the Gospel of John;
                  Homilies on the First Epistle of John; Soliloquies
      Creator(s): Augustine, St.
                  Schaff, Philip (1819-1893) (Editor)
     Print Basis: New York: Christian Literature Publishing Co., 1886
          Rights: Public Domain
   CCEL Subjects: All; Proofed; Early Church;
      LC Call no: BR60
     LC Subjects:

                  Christianity

                  Early Christian Literature. Fathers of the Church, etc.
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   A SELECT LIBRARY

   OF THE

   NICENE AND

   POST-NICENE FATHERS

   OF

   THE CHRISTIAN CHURCH.

   EDITED BY

   PHILIP SCHAFF, D.D., LL.D.,

   PROFESSOR IN THE UNION THEOLOGICAL SEMINARY, NEW YORK.

   IN CONNECTION WITH A NUMBER OF PATRISTIC SCHOLARS OF EUROPE AND
   AMERICA.

   VOLUME VII

   ST. AUGUSTIN:

   HOMILIES ON THE GOSPEL OF JOHN

   HOMILIES ON THE FIRST EPISTLE OF JOHN

   SOLILOQUIES

   T&T CLARK

   EDINBURGH

   __________________________________________________

   WM. B. EERDMANS PUBLISHING COMPANY

   GRAND RAPIDS, MICHIGAN
     __________________________________________________________________

   Preface.

   Augustin was an indefatigable preacher. He considered regular preaching
   an indispensable part of the duty of a bishop. To his homilies we owe
   most of his exegetical labors. The homilies were delivered extempore,
   taken down by scribes and slightly revised by Augustin. They retain
   their colloquial form, devotional tone, frequent repetitions, and want
   of literary finish. He would rather be deficient in rhetoric than not
   be understood by the people. He was cheered by the eager attention and
   acclamations of his hearers, but never fully satisfied with his
   performance. "My preaching," he says, "almost always displeases me. I
   eagerly long for something better, of which I often have an inward
   enjoyment in my thoughts before I can put them into audible words. Then
   when I find that my power of expression is not equal to my inner
   apprehension, I am grieved at the inability of my tongue to answer to
   my heart" (De Catech. Rudibus, ch. II. 3, in this Series, Vol. III.
   284). His chief merit as an interpreter is his profound theological
   insight, which makes his exegetical works permanently useful. Comp. the
   introductory essay in the sixth volume.

   This volume contains:

   I. The Homilies or Tractates on the Gospel of John (In Joannis
   Evangelium Tractatus CXXIV). [1] Augustin delivered them to his flock
   at Hippo about A.D. 416 or later. The Latin text is in the third Tome
   of the Benedictine edition (in Migne's reprint, Tom. III. Part II. fol.
   1379-1976). The first English translation appeared in the Oxford
   "Library of Fathers of the Holy Catholic Church," Oxford, 1848, in 2
   Vols., and was prepared by Rev. H. Browne, M. A., of Corpus Christi
   College, Cambridge. The present translation was made jointly by Rev.
   John Gibb, D.D., Professor in the Presbyterian Theological College at
   London (Vol. I., Tractates 1-37), and Rev. James Innes, of Panbride,
   near Dundee, Scotland (Vol. II., Tractates 38 to 124), for Dr. Dods'
   Series of Augustin's Works, published by T. & T. Clark, Edinburgh,
   1873. Dr. Gibb was requested to revise it, but did not deem it
   necessary. The Indices of topics and texts are added to the American
   edition.

   II. The Homilies on the First Epistle of John (In Epistolam Joannis ad
   Parthos [2] Tractatus decem) were preached about the same time as those
   on the Gospel, or shortly after wards. They are also included in the
   third volume of the Benedictine edition (Migne, T. III. P. II.
   1977-2062). The translation by Rev. H. Browne is taken from the Oxford
   Library of the Fathers (Clark's edition has none), and was slightly
   revised and edited with additional notes and an introduction by the
   Rev. Dr. Myers, of Washington.

   III. The Soliloquies (in Vol. I., 869-905, Migne's ed.) were translated
   for this Library by the Rev. C. C. Starbuck, of Andover, Mass. They
   were written by Augustin shortly after his conversion (387), and are
   here added as a specimen of his earliest philosophical writings.
   Neither the Oxford nor the Clark Series give them a place. King Alfred
   translated parts of the Soliloquies into the Anglo-Saxon of his day,
   and a partial translation appeared in 1631, but I have not seen it.

   This volume completes Augustin's exegetical writings on the New
   Testament. The eighth and last volume will contain his Homilies on the
   Psalms, as translated for the Oxford Library, and edited by Bishop
   Coxe. It will be ready for publication in July of this year.

   Philip Schaff.

   New York, March 23, 1888.

   Contents.

   __________

   Preface by the General Editor.

   Homilies on the Gospel of John.

   Translated by Rev. John Gibb, Professor in the Presbyterian Theological
   College at London, and Rev. James Innes, Panbride.

   Homilies on the First Epistle of John.

   Translated by Rev. H. Browne, M.A., Canon of Waltham, and formerly
   Principal of the Chichester Diocesan College.

   Revised and edited by Rev. Joseph H. Myers, D.D., Washington, D.C.

   Soliloquies.

   Translated by Rev. C. C. Starbuck, M.A., Andover, Mass.
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   [1] The manuscripts vary in their headings between Tractatus, Sermones,
   and Homiliæ. In three copies used by the Benedictine editors the title
   is thus given: "Aurelii Augustini Doctoris Hippon. Episc. Homiliæ in
   Evangelium Dom. Jesu secundum Joannem incipiunt, quas ipse colloqendo
   prius ad populum habuit, et inter loquendum a notariis exceptas, eo quo
   habitæ sunt ordine, verbum ex verbo postea dictavit."--Migne III. II.
   1378.

   [2] Ad Parthosis a mistake which is found also in some mss. of the
   Vulgate and has led to different conjectures. See note to the Prologue,
   and Critical Introductions to the N.T., e.g. that of Weiss (1886), p.
   468. He favors the conjecture pros parthenous, ad virgines, which
   Clement of Alex. gives as the superscription to the second Epistle of
   John. Others conjecture tou parthenou, (virginis), or Ad sparsos, etc.
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   St. AUGUSTIN:

   lectures or tractates

   on the

   gospel according to st. John.

   translated by

   rev. John Gibb, d.d.,

   professor in the theological college, guilford street, london.

   and

   rev. james innes,

   minister at panbride, near dundee, scotland.
     __________________________________________________________________

   lectures or tractates

   on the

   gospel according to st. John.

   ------------------------

   Tractate I.

   Chapter I. 1-5

   1. When I give heed to what we have just read from the apostolic
   lesson, that "the natural man perceiveth not the things which are of
   the Spirit of God," [3] and consider that in the present assembly, my
   beloved, there must of necessity be among you many natural men, who
   know only according to the flesh, and cannot yet raise themselves to
   spiritual understanding, I am in great difficulty how, as the Lord
   shall grant, I may be able to express, or in my small measure to
   explain, what has been read from the Gospel, "In the beginning was the
   Word, and the Word was with God, and the Word was God;" for this the
   natural man does not perceive. What then, brethren? Shall we be silent
   for this cause? Why then is it read, if we are to be silent regarding
   it? Or why is it heard, if it be not explained? And why is it
   explained, if it be not understood? And so, on the other hand, since I
   do not doubt that there are among your number some who can not only
   receive it when explained, but even understand it before it is
   explained, I shall not defraud those who are able to receive it, from
   fear of my words being wasted on the ears of those who are not able to
   receive it. Finally, there will be present with us the compassion of
   God, so that perchance there may be enough for all, and each receive
   what he is able, while he who speaks says what he is able. For to speak
   of the matter as it is, who is able? I venture to say, my brethren,
   perhaps not John himself spoke of the matter as it is, but even he only
   as he was able; for it was man that spoke of God, inspired indeed by
   God, but still man. Because he was inspired he said something; if he
   had not been inspired, he would have said nothing; but because a man
   inspired, he spoke not the whole, but what a man could he spoke.

   2. For this John, dearly beloved brethren, was one of those mountains
   concerning which it is written: "Let the mountains receive peace for
   thy people, and the hills righteousness." [4] The mountains are lofty
   souls, the hills little souls. But for this reason do the mountains
   receive peace, that the hills may be able to receive righteousness.
   What is the righteousness which the hills receive? Faith, for "the just
   doth live by faith." [5] The smaller souls, however, would not receive
   faith unless the greater souls, which are called mountains, were
   illuminated by Wisdom herself, that they may be able to transmit to the
   little ones what the little ones can receive; and the hills live by
   faith, because the mountains receive peace. By the mountains themselves
   it was said to the Church, "Peace be with you;" and the mountains
   themselves in proclaiming peace to the Church did not divide themselves
   against Him from whom they received peace, [6] that truly, not
   feignedly, they might proclaim peace.

   3. For there are other mountains which cause shipwreck, on which, if
   any one drive his ship, she is dashed to pieces. For it is easy, when
   land is seen by men in peril, to make a venture as it were to reach it;
   but sometimes land is seen on a mountain, and rocks lie hid under the
   mountain; and when any one makes for the mountain, he falls on the
   rocks, and finds there not rest, but wrecking. So there have been
   certain mountains, and great have they appeared among men, and they
   have created heresies and schisms, and have divided the Church of God;
   but those who divided the Church of God were not those mountains
   concerning which it is said, "Let the mountains receive peace for thy
   people." For in what manner have they received peace who have severed
   unity?

   4. But those who received peace to proclaim it to the people have made
   Wisdom herself an object of contemplation, so far as human hearts could
   lay hold on that which "eye hath not seen, nor ear heard, neither has
   ascended into the heart of man." [7] If it has not ascended into the
   heart of man, how has it ascended into the heart of John? Was not John
   a man? Or perhaps neither into John's heart did it ascend, but John's
   heart ascended into it? For that which ascends into the heart of man is
   from beneath, to man; but that to which the heart of man ascends is
   above, from man. Even so brethren, can it be said that, if it ascended
   into the heart of John (if in any way it can be said), it ascended into
   his heart in so far as he was not man. What means "was not man"? In so
   far as he had begun to be an angel. For all saints are angels, since
   they are messengers of God. Therefore to carnal and natural men, who
   are not able to perceive the things that are of God, what says the
   apostle? "For whereas ye say, I am of Paul, I of Apollos, are ye not
   men?" [8] What did he wish to make them whom he upbraided because they
   were men? Do you wish to know what he wished to make them? Hear in the
   Psalms: "I have said, ye are gods; and all of you are children of the
   Most High." [9] To this, then, God calls us, that we be not men. But
   then will it be for the better that we be not men, if first we
   recognize the fact that we are men, that is, to the end that we may
   rise to that height from humility; lest, when we think that we are
   something when we are nothing, we not only do not receive what we are
   not, but even lose what we are.

   5. Accordingly, brethren, of these mountains was John also, who said,
   "In the beginning was the Word, and the Word was with God, and the Word
   was God." This mountain had received peace; he was contemplating the
   divinity of the Word. Of what sort was this mountain? How lofty? He had
   risen above all peaks of the earth, he had risen above all plains of
   the sky, he had risen above all heights of the stars, he had risen
   above all choirs and legions of the angels. For unless he rose above
   all those things which were created, he would not arrive at Him by whom
   all things were made. You cannot imagine what he rose above, unless you
   see at what he arrived. Dost thou inquire concerning heaven and earth?
   They were made. Dost thou inquire concerning the things that are in
   heaven and earth? Surely much more were they made. Dost thou inquire
   concerning spiritual beings, concerning angels, archangels, thrones,
   dominions, powers, principalities? These also were made. For when the
   Psalm enumerated all these things, it finished thus: "He spoke, and
   they were made; He commanded, and they were created." [10] If "He spoke
   and they were made," it was by the Word that they were made; but if it
   was by the Word they were made, the heart of John could not reach to
   that which he says, "In the beginning was the Word, and the Word was
   with God, and the Word was God," unless he had risen above all things
   that were made by the Word. What a mountain this! How holy! How high
   among those mountains that received peace for the people of God, that
   the hills might receive righteousness!

   6. Consider, then, brethren, if perchance John is not one of those
   mountains concerning whom we sang a little while ago, "I have lifted up
   mine eyes to the mountains, from whence shall come my help." Therefore,
   my brethren, if you would understand, lift up your eyes to this
   mountain, that is, raise yourselves up to the evangelist, rise to his
   meaning. But, because though these mountains receive peace he cannot be
   in peace who places his hope in man, do not so raise your eyes to the
   mountain as to think that your hope should be placed in man; and so
   say, "I have lifted up mine eyes to the mountains, from whence shall
   come my help," that you immediately add, "My help is from the Lord, who
   made heaven and earth." [11] Therefore let us lift our eyes to the
   mountains, from whence shall come our help; and yet it is not in the
   mountains themselves that our hope should be placed, for the mountains
   receive what they may minister to us; therefore, from whence the
   mountains also receive there should our hope be placed. When we lift
   our eyes to the Scriptures, since it was through men the Scriptures
   were ministered, we are lifting our eyes to the mountains, from whence
   shall come our help; but still, since they were men who wrote the
   Scriptures, they did not shine of themselves, but "He was the true
   light, [12] who lighteth every man that cometh into the world." A
   mountain also was that John the Baptist, who said, "I am not the
   Christ," [13] lest any one, placing his hope in the mountain, should
   fall from Him who illuminates the mountain. He also confessed, saying,
   "Since of His fullness have all we received." [14] So thou oughtest to
   say, "I have lifted up mine eyes to the mountains, from whence shall
   come my help," so as not to ascribe to the mountains the help that
   comes to thee; but continue and say, "My help is from the Lord, who
   made heaven and earth."

   7. Therefore, brethren, may this be the result of my admonition, that
   you understand that in raising your hearts to the Scriptures (when the
   gospel was sounding forth, "In the beginning was the Word, and the Word
   was with God, and the Word was God," and the rest that was read), you
   were lifting your eyes to the mountains. For unless the mountains said
   these things, you would not find out how to think of them at all.
   Therefore from the mountains came your help, that you even heard of
   these things; but you cannot yet understand what you have heard. Call
   for help from the Lord, who made heaven and earth; for the mountains
   were enabled only so to speak as not of themselves to illuminate,
   because they themselves are also illuminated by hearing. Thence John,
   who said these things, received them--he who lay on the Lord's breast,
   and from the Lord's breast drank in what he might give us to drink. But
   he gave us words to drink. Thou oughtest then to receive understanding
   from the source from which he drank who gave thee to drink; so that
   thou mayest lift up thine eyes to the mountains from whence shall come
   thine aid, so that from thence thou mayest receive, as it were, the
   cup, that is, the word, given thee to drink; and yet, since thy help is
   from the Lord, who made heaven and earth, thou mayest fill thy breast
   from the source from which he filled his; whence thou saidst, "My help
   is from the Lord, who made heaven and earth:" let him, then, fill who
   can. Brethren, this is what I have said: Let each one lift up his heart
   in the manner that seems fitting, and receive what is spoken. But
   perhaps you will say that I am more present to you than God. Far be
   such a thought from you! He is much more present to you; for I appear
   to your eyes, He presides over your consciences. Give me then your
   ears, Him your hearts, that you may fill both. Behold, your eyes, and
   those your bodily senses, you lift up to us; and yet not to us, for we
   are not of those mountains, but to the gospel itself, to the evangelist
   himself: your hearts, however, to the Lord to be filled. Moreover, let
   each one so lift up as to see what he lifts up, and whither. What do I
   mean by saying, "what he lifts up, and whither?" Let him see to it what
   sort of a heart he lifts up, because it is to the Lord he lifts it up,
   lest, encumbered by a load of fleshly pleasure, it fall ere ever it is
   raised. But does each one see that he bears a burden of flesh? Let him
   strive by continence to purify that which he may lift up to God. For
   "Blessed are the pure in heart, because they shall see God." [15]

   8. But let us see what advantage it is that these words have sounded,
   "In the beginning was the Word, and the Word was with God, and the Word
   was God." We also uttered words when we spoke. Was it such a word that
   was with God? Did not those words which we uttered sound and pass away?
   Did God's Word, then, sound and come to an end? If so, how were all
   things made by it, and without it was nothing made? how is that which
   it created ruled by it, if it sounded and passed away? What sort of a
   word, then, is that which is both uttered and passes not away? Give
   ear, my beloved, it is a great matter. By everyday talk, words here
   become despicable to us, because through their sounding and passing
   away they are despised, and seem nothing but words. But there is a word
   in the man himself which remains within; for the sound proceeds from
   the mouth. There is a word which is spoken in a truly spiritual manner,
   that which you understand from the sound, not the sound itself. Mark, I
   speak a word when I say "God." How short the word which I have
   spoken--four letters and two syllables! [16] Is this all that God is,
   four letters and two syllables? Or is that which is signified as costly
   as the word is paltry? What took place in thy heart when thou heardest
   "God"? What took place in my heart when I said "God"? A certain great
   and perfect substance was in our thoughts, transcending every
   changeable creature of flesh or of soul. And if I say to thee, "Is God
   changeable or unchangeable?" thou wilt answer immediately, "Far be it
   from me either to believe or imagine that God is changeable: God is
   unchangeable." Thy soul, though small, though perhaps still carnal,
   could not answer me otherwise than that God is unchangeable: but every
   creature is changeable; how then wert thou able to enter, by a glance
   of thy spirit, into that which is above the creature, so as confidently
   to answer me, "God is unchangeable"? What, then, is that in thy heart,
   when thou thinkest of a certain substance, living, eternal,
   all-powerful, infinite, everywhere present, everywhere whole, nowhere
   shut in? When thou thinkest of these qualities, this is the word
   concerning God in thy heart. But is this that sound which consists of
   four letters and two syllables? Therefore, whatever things are spoken
   and pass away are sounds, are letters, are syllables. His word which
   sounds passes away; but that which the sound signified, and was in the
   speaker as he thought of it, and in the hearer as he understood it,
   that remains while the sounds pass away.

   9. Turn thy attention to that word. Thou canst have a word in thy
   heart, as it were a design born in thy mind, so that thy mind brings
   forth the design; and the design is, so to speak, the offspring of thy
   mind, the child of thy heart. For first thy heart brings forth a design
   to construct some fabric, to set up something great on the earth;
   already the design is conceived, and the work is not yet finished: thou
   seest what thou wilt make; but another does not admire, until thou hast
   made and constructed the pile, and brought that fabric into shape and
   to completion; then men regard the admirable fabric, and admire the
   design of the architect; they are astonished at what they see, and are
   pleased with what they do not see: who is there who can see a design?
   If, then, on account of some great building a human design receives
   praise, do you wish to see what a design of God is the Lord Jesus
   Christ, that is, the Word of God? Mark this fabric of the world. View
   what was made by the Word, and then thou wilt understand what is the
   nature of the world. Mark these two bodies of the world, the heavens
   and the earth. Who will unfold in words the beauty of the heavens? Who
   will unfold in words the fruitfulness of the earth? Who will worthily
   extol the changes of the seasons? Who will worthily extol the power of
   seeds? You see what things I do not mention, lest in giving a long list
   I should perhaps tell of less than you can call up to your own minds.
   From this fabric, then, judge the nature of the Word by which it was
   made: and not it alone; for all these things are seen, because they
   have to do with the bodily sense. By that Word angels also were made;
   by that Word archangels were made, powers, thrones, dominions,
   principalities; by that Word were made all things. Hence, judge what a
   Word this is.

   10. Perhaps some one now answers me, "Who so conceives this Word?" Do
   not then imagine, as it were, some paltry thing when thou hearest "the
   Word," nor suppose it to be words such as thou hearest them every
   day--"he spoke such words," "such words he uttered," "such words you
   tell me;" for by constant repetition the term word has become, so to
   speak, worthless. And when thou hearest, "In the beginning was the
   Word," lest thou shouldest imagine something worthless, such as thou
   hast been accustomed to think of when thou wert wont to listen to human
   words, hearken to what thou must think of: "The Word was God."

   11. Now some unbelieving Arian may come forth and say that "the Word of
   God was made." How can it be that the Word of God was made, when God by
   the Word made all things? If the Word of God was itself also made, by
   what other Word was it made? But if thou sayest that there is a Word of
   the Word, I say, that by which it was made is itself the only Son of
   God. But if thou dost not say there is a Word of the Word, allow that
   that was not made by which all things were made. For that by which all
   things were made could not be made by itself. Believe the evangelist
   then. For he might have said, "In the beginning God made the Word:"
   even as Moses said, "In the beginning God made the heavens and the
   earth;" and enumerates all things thus: "God said, Let it be made, and
   it was made." [17] If "said," who said? God. And what was made? Some
   creature. Between the speaking of God and the making of the creature,
   what was there by which it was made but the Word? For God said, "Let it
   be made, and it was made." This Word is unchangeable; although
   changeable things are made by it, the Word itself is unchangeable.

   12. Do not then believe that that was made by which were made all
   things, lest thou be not new-made by the Word, which makes all things
   new. For already hast thou been made by the Word, but it behoves thee
   to be new-made by the Word. If, however, thy belief about the Word be
   wrong, thou wilt not be able to be new-made by the Word. And although
   creation by the Word has happened to thee, so that thou hast been made
   by Him, thou art unmade by thyself: if by thyself thou art unmade, let
   Him who made thee make thee new: if by thyself thou hast been made
   worse, let Him who created thee re-create thee. But how can He
   re-create thee by the Word, if thou holdest a wrong opinion about the
   Word? The evangelist says, "In the beginning was the Word;" and thou
   sayest, "In the beginning the Word was made." He says, "All things were
   made by Him;" and thou sayest that the Word Himself was made. The
   evangelist might have said, "In the beginning the Word was made:" but
   what does he say? "In the beginning was the Word." If He was, He was
   not made; that all things might be made by it, and without Him nothing
   be made. If, then, "in the beginning the Word was, and the Word was
   with God, and the Word was God;" if thou canst not imagine what it is,
   wait till thou art grown. That is strong meat: receive thou milk that
   thou mayest be nourished, and be able to receive strong meat.

   13. Give good heed to what follows, brethren, "All things were made by
   Him, and without Him was nothing made," so as not to imagine that
   "nothing" is something. For many, wrongly understanding "without Him
   was nothing made," are wont to fancy that "nothing" is something. Sin,
   indeed, was not made by Him; and it is plain that sin is nothing, and
   men become nothing when they sin. An idol also was not made by the
   Word;--it has indeed a sort of human form, but man himself was made by
   the Word;--for the form of man in an idol was not made by the Word, and
   it is written, "We know that an idol is nothing." [18] Therefore these
   things were not made by the Word; but whatever was made in the natural
   manner, whatever belongs to the creature, everything that is fixed in
   the sky, that shines from above, that flies under the heavens, and that
   moves in universal nature, every creature whatsoever: I will speak more
   plainly, brethren, that you may understand me; I will say, from an
   angel even to a worm. What more excellent than an angel among created
   things? what lower than a worm? He who made the angel made the worm
   also; but the angel is fit for heaven, the worm for earth. He who
   created also arranged. If He had placed the worm in heaven, thou
   mightest have found fault; if He had willed that angels should spring
   from decaying flesh, thou mightest have found fault: and yet God almost
   does this, and He is not to be found fault with. For all men born of
   flesh, what are they but worms? and of these worms God makes angels.
   For if the Lord Himself says, "But I am a worm and no man," [19] who
   will hesitate to say what is written also in Job, "How much more is man
   rottenness, and the son of man a worm?" [20] First he said, "Man is
   rottenness;" and afterwards, "The son of man a worm:" because a worm
   springs from rottenness, therefore "man is rottenness," and "the son of
   man a worm." Behold what for thy sake He was willing to become, who "in
   the beginning was the Word, and the Word was with God, and the Word was
   God!" Why did He for thy sake become this? That thou mightest suck, who
   wert not able to chew. Wholly in this sense, then, brethren, understand
   "All things were made by Him, and without Him was nothing made." For
   every creature, great and small, was made by Him: by Him were made
   things above and things beneath; spiritual and corporeal, by Him were
   they made. For no form, no structure, no agreement of parts, no
   substance whatever that can have weight, number, measure, exists but by
   that Word, and by that Creator Word, to whom it is said, "Thou hast
   ordered all things in measure, and in number, and in weight." [21]

   14. Therefore, let no one deceive you, when perchance you suffer
   annoyance from flies. For some have been mocked by the devil, and taken
   with flies. As fowlers are accustomed to put flies in their traps to
   deceive hungry birds, so these have been deceived with flies by the
   devil. Some one or other was suffering annoyance from flies; a
   Manichæan found him in his trouble, and when he said that he could not
   bear flies, and hated them exceedingly, immediately the Manichæan said,
   "Who made them?" And since he was suffering from annoyance, and hated
   them, he dared not say, "God made them," though he was a Catholic. The
   other immediately added, "If God did not make them, who made them?"
   "Truly," replied the Catholic, "I believe the devil made them." And the
   other immediately said, "If the devil made the fly, as I see you allow,
   because you understand the matter well, who made the bee, which is a
   little larger than the fly?" The Catholic dared not say that God made
   the bee and not the fly, for the case was much the same. From the bee
   he led him to the locust; from the locust to the lizard; from the
   lizard to the bird; from the bird to the sheep; from the sheep to the
   cow; from that to the elephant, and at last to man; and persuaded a man
   that man was not made by God. Thus the miserable man, being troubled
   with the flies, became himself a fly, and the property of the devil. In
   fact, Beelzebub, they say, means "Prince of flies;" and of these it is
   written, "Dying flies deprive the ointment of its sweetness." [22]

   15. What then, brethren? why have I said these things? Shut the ears of
   your hearts against the wiles of the enemy. Understand that God made
   all things, and arranged them in their orders. Why, then, do we suffer
   many evils from a creature that God made? Because we have offended God?
   Do angels suffer these things? Perhaps we, too, in that life of theirs,
   would have no such thing to fear. For thy punishment, accuse thy sin,
   not the Judge. For, on account of our pride, God appointed that tiny
   and contemptible creature to torment us; so that, since man has become
   proud and has boasted himself against God, and, though mortal, has
   oppressed mortals, and, though man, has not acknowledged his
   fellowman,--since he has lifted himself up, he may be brought low by
   gnats. Why art thou inflated with human pride? Some one has censured
   thee, and thou art swollen with rage. Drive off the gnats, that thou
   mayest sleep: understand who thou art. For, that you may know,
   brethren, it was for the taming of our pride these things were created
   to be troublesome to us, God could have humbled Pharaoh's proud people
   by bears, by lions, by serpents; He sent flies and frogs upon them,
   [23] that their pride might be subdued by the meanest creatures.

   16. "All things," then, brethren, "all things were made by Him, and
   without Him was nothing made." But how were all things made by Him?
   "That, which was made, in Him is life." It can also be read thus:
   "That, which was made in Him, is life;" and if we so read it,
   everything is life. For what is there that was not made in Him? For He
   is the Wisdom of God, and it is said in the Psalm, [24] "In Wisdom hast
   Thou made all things." If, then, Christ is the Wisdom of God, and the
   Psalm says, "In Wisdom hast Thou made all things:" as all things were
   made by Him, so all things were made in Him. If, then, all things were
   made in Him, dearly beloved brethren, and that, which was made in Him,
   is life, both the earth is life and wood is life. We do indeed say wood
   is life, but in the sense of the wood of the cross, whence we have
   received life. A stone, then, is life. It is not seemly so to
   understand the passage, as the same most vile sect of the Manichæans
   creep stealthily on us again, and say that a stone has life, that a
   wall has a soul, and a cord has a soul, and wool, and clothing. For so
   they are accustomed to talk in their raving; and when they have been
   driven back and refuted, they in some sort bring forward Scripture,
   saying, "Why is it said, That, which was made in Him, is life'?" For if
   all things were made in Him, all things are life. Be not carried away
   by them; read thus "That which was made;" here make a short pause, and
   then go on, "in Him is life." What is the meaning of this? The earth
   was made, but the very earth that was made is not life; but there
   exists spiritually in the Wisdom itself a certain reason by which the
   earth was made: this is life.

   17. As far as I can, I shall explain my meaning to you, beloved. A
   carpenter makes a box. First he has the box in design; for if he had it
   not in design, how could he produce it by workmanship? But the box in
   theory is not the very box as it appears to the eyes. It exists
   invisibly in design, it will be visible in the work. Behold, it is made
   in the work; has it ceased to exist in design? The one is made in the
   work, and the other remains which exists in design; for that box may
   rot, and another be fashioned according to that which exists in design.
   Give heed, then, to the box as it is in design, and the box as it is in
   fact. The actual box is not life, the box in design is life; because
   the soul of the artificer, where all these things are before they are
   brought forth, is living. So, dearly beloved brethren, because the
   Wisdom of God, by which all things have been made, contains everything
   according to design before it is made, therefore those things which are
   made through this design itself are not forthwith life, but whatever
   has been made is life in Him. You see the earth, there is an earth in
   design; you see the sky, there is a sky in design; you see the sun and
   the moon, these also exist in design: but externally they are bodies,
   in design they are life. Understand, if in any way you are able, for a
   great matter has been spoken. If I am not great by whom it is spoken,
   or through whom it is spoken, still it is from a great authority. For
   these things are not spoken by me who am small; He is not small to whom
   I refer in saying these things. Let each one take in what he can, and
   to what extent he can; and he who is not able to take in any of it, let
   him nourish his heart, that he may become able. How is he to nourish
   it? Let him nourish it with milk, that he may come to strong meat. Let
   him not leave Christ born through the flesh till he arrive at Christ
   born of the Father alone, the God-Word with God, through whom all
   things were made; for that is life, which in Him is the light of men.

   18. For this follows: "and the life was the light of men;" and from
   this very life are men illuminated. Cattle are not illuminated, because
   cattle have not rational minds capable of seeing wisdom. But man was
   made in the image of God, and has a rational mind, by which he can
   perceive wisdom. That life, then, by which all things were made, is
   itself the light; yet not the light of every animal, but of men.
   Wherefore a little after he says, "That was the true light, which
   lighteth every man that cometh into the world." By that light John the
   Baptist was illuminated; by the same light also was John the Evangelist
   himself illuminated. He was filled with that light who said, "I am not
   the Christ; but He cometh after me, whose shoe's latchet I am not
   worthy to unloose." [25] By that light he had been illuminated who
   said, "In the beginning was the Word, and the Word was with God, and
   the Word was God." Therefore that life is the light of men.

   19. But perhaps the slow hearts of some of you cannot yet receive that
   light, because they are burdened by their sins, so that they cannot
   see. Let them not on that account think that the light is in any way
   absent, because they are not able to see it; for they themselves are
   darkness on account of their sins. "And the light shineth in darkness,
   and the darkness comprehended it not." Accordingly, brethren, as in the
   case of a blind man placed in the sun, the sun is present to him, but
   he is absent from the sun. So every foolish man, every unjust man,
   every irreligious man, is blind in heart. Wisdom is present; but it is
   present to a blind man, and is absent from his eyes; not because it is
   absent from him, but because he is absent from it. What then is he to
   do? Let him become pure, that he may be able to see God. Just as if a
   man could not see because his eyes were dirty and sore with dust,
   rheum, or smoke, the physician would say to him: "Cleanse from your eye
   whatever bad thing is in it, so that you may be able to see the light
   of your eyes." Dust, rheum, and smoke are sins and iniquities: remove
   then all these things, and you will see the wisdom that is present; for
   God is that wisdom, and it has been said, "Blessed are the pure in
   heart; for they shall see God." [26]
     __________________________________________________________________

   [3] 1 Cor. ii. 14.

   [4] Ps. lxxii. 3.

   [5] Hab. ii. 4; Rom. i. 17.

   [6] John xx. 19.

   [7] 1 Cor. ii. 9.

   [8] 1 Cor. iii. 4.

   [9] Ps. lxxxii. 6.

   [10] Ps. cxlviii. 5.

   [11] Ps. cxxi. 1, 2.

   [12] John i. 9.

   [13] John i. 30.

   [14] John i. 16.

   [15] Matt. v. 8.

   [16] Deus.

   [17] Gen. i.

   [18] 1 Cor. viii. 4.

   [19] Ps. xxii. 6.

   [20] Job xxv. 6.

   [21] Wisd. xi. 21.

   [22] Eccles. x. 1.

   [23] Ex. viii.

   [24] Ps. civ. 24.

   [25] John i. 26, 27.

   [26] Matt. v. 8.
     __________________________________________________________________

   Tractate II.

   Chapter I. 6-14

   It is fitting, brethren, that as far as possible we should treat of the
   text of Holy Scripture, and especially of the Holy Gospel, without
   omitting any portion, that both we ourselves may derive nourishment
   according to our capacity, and may minister to you from that source
   from which we have been nourished. Last Lord's day, we remember, we
   treated of the first section; that is, "In the beginning was the Word,
   and the Word was with God, and the Word was God. The same was in the
   beginning with God. All things were made by Him; and without Him was
   nothing made. That which was made, in Him is life; and the life was the
   light of men. And the light shineth in darkness; and the darkness
   comprehended it not." So far, I believe, had I advanced in the
   treatment of the passage: let all who were present recall what was then
   said; and those of you who were not present, believe me and those who
   chose to be present. Now therefore,--because we cannot always be
   repeating everything, out of justice to those who desire to hear what
   follows, and because repetition of the former thought is a burden to
   them and deprives them of what succeeds,--let those who were absent on
   the former occasion refrain from demanding repetition, but, together
   with those who were here, listen to the present exposition.

   2. It goes on, "There was a man sent from God whose name was John."
   Truly, brethren beloved, those things which were said before, were said
   regarding the ineffable divinity of Christ, and almost ineffably. For
   who shall comprehend "In the beginning was the Word, and the Word was
   with God"? And do not allow the name word to appear mean to you,
   through the habit of daily words, for it is added, "and the Word was
   God." This Word is He of whom yesterday we spoke much; and I trust that
   God was present, and that even from only thus much speaking something
   reached your hearts. "In the beginning was the Word." He is the same,
   and is in the same manner; as He is, so He is always; He cannot be
   changed; that is, He is. This His name He spoke to His servant Moses:
   "I am that I am; and He that is hath sent me." [27] Who then shall
   comprehend this when you see that all mortal things are variable; when
   you see that not only do bodies vary as to their qualities, by being
   born, by increasing, by becoming less, by dying, but that even souls
   themselves through the effect of divers volitions are distended and
   divided; when you see that men can obtain wisdom if they apply
   themselves to its light and heat, and also lose wisdom if they remove
   themselves from it through some evil influence? When, therefore, you
   see that all those things are variable, what is that which is, unless
   that which transcends all things which are so that they are not? Who
   then can receive this? Or who, in what manner soever he may have
   applied the strength of his mind to touch that which is, can reach to
   that which he may in any way have touched with his mind? It is as if
   one were to see his native land at a distance, and the sea intervening;
   he sees whither he would go, but he has not the means of going. So we
   desire to arrive at that our stability where that which is, is, because
   this alone always is as it is: the sea of this world interrupts our
   course, even although already we see whither we go; for many do not
   even see whither they go. That there might be a way by which we could
   go, He has come from Him to whom we wished to go. And what has He done?
   He has appointed a tree by which we may cross the sea. For no one is
   able to cross the sea of this world, unless borne by the cross of
   Christ. Even he who is of weak eyesight sometimes embraces this cross;
   and he who does not see from afar whither he goes, let him not depart
   from it, and it will carry him over.

   3. Therefore, my brethren, I would desire to have impressed this upon
   your hearts: if you wish to live in a pious and Christian manner, cling
   to Christ according to that which He became for us, that you may arrive
   at Him according to that which is, and according to that which was. He
   approached, that for us He might become this; because He became that
   for us, on which the weak may be borne, and cross the sea of this world
   and reach their native country; where there will be no need of a ship,
   for no sea is crossed. It is better then not to see with the mind that
   which is, and yet not to depart from the cross of Christ, than to see
   it with the mind, and despise the cross of Christ. It is good beyond
   this, and best of all, if it be possible, that we both see whither we
   ought to go, and hold fast that which carries us as we go. This they
   were able to do, the great minds of the mountains, who have been called
   mountains, whom the light of divine justice pre-eminently illuminates;
   they were able to do this, and saw that which is. For John seeing said,
   "In the beginning was the Word, and the Word was with God, and the Word
   was God." They saw this, and in order that they might arrive at that
   which they saw from afar, they did not depart from the cross of Christ,
   and did not despise Christ's lowliness. But little ones who cannot
   understand this, who do not depart from the cross and passion and
   resurrection of Christ, are conducted in that same ship to that which
   they do not see, in which they also arrive who do see.

   4. But truly there have been some philosophers of this world who have
   sought for the Creator by means of the creature; for He can be found by
   means of the creature, as the apostle plainly says, "For the invisible
   things of Him from the creation of the world are clearly seen, being
   understood by the things that are made, even His eternal power and
   glory; so they are without excuse." And it follows, "Because that, when
   they knew God;" he did not say, Because they did not know, but "Because
   that, when they knew God, they glorified Him not as God, neither were
   thankful; but became vain in their imaginations, and their foolish
   heart was darkened." How darkened? It follows, when he says more
   plainly: "Professing themselves to be wise, they became fools." [28]
   They saw whither they must come; but ungrateful to Him who afforded
   them what they saw, they wished to ascribe to themselves what they saw;
   and having become proud, they lost what they saw, and were turned from
   it to idols and images, and to the worship of demons, to adore the
   creature and to despise the Creator. But these having been blinded did
   those things, and became proud, that they might be blinded: when they
   were proud they said that they were wise. Those, therefore, concerning
   whom he said, "Who, when they had known God," saw this which John says,
   that by the Word of God all things were made. For these things are also
   found in the books of the philosophers: and that God has an
   only-begotten Son, by whom are all things. They were able to see that
   which is, but they saw it from afar: they were unwilling to hold the
   lowliness of Christ, in which ship they might have arrived in safety at
   that which they were able to see from afar and the cross of Christ
   appeared vile to them. The sea has to be crossed, and dost thou despise
   the wood? Oh, proud wisdom! thou laughest to scorn the crucified
   Christ; it is He whom thou dost see from afar: "In the beginning was
   the Word, and the Word was with God." But wherefore was He crucified?
   Because the wood of His humiliation was needful to thee. For thou hadst
   become swollen with pride, and hadst been cast out far from that
   fatherland; and by the waves of this world has the way been
   intercepted, and there is no means of passing to the fatherland unless
   borne by the wood. Ungrateful one! thou laughest Him to scorn who has
   come to thee that thou mayest return: He has become the way, and that
   through the sea: [29] thence He walked in the sea to show that there is
   a way in the sea. But thou who art not able in any way thyself to walk
   in the sea, be carried in a ship, be carried by the wood: believe in
   the crucified One, and thou shalt arrive thither. On account of thee He
   was crucified, to teach thee humility; and because if He should come as
   God, He would not be recognized. For if He should come as God, He would
   not come to those who were not able to see God. For not according to
   His Godhead does He either come or depart; since He is everywhere
   present, and is contained in no place. But, according to what did He
   come? He appeared as a man.

   5. Therefore, because He was so man, that the God lay hid in Him, there
   was sent before Him a great man, by whose testimony He might be found
   to be more than man. And who is this? "He was a man." And how could
   that man speak the truth concerning God? "He was sent by God." What was
   he called? "Whose name was John." Wherefore did he come? "He came for a
   witness, that he might bear witness concerning the light, that all
   might believe through him." What sort of man was he who was to bear
   witness concerning the light? Something great was that John, vast
   merit, great grace, great loftiness! Admire, by all means, admire; but
   as it were a mountain. But a mountain is in darkness unless it be
   clothed with light. Therefore only admire John that you may hear what
   follows, "He was not that light;" lest if, when thou thinkest the
   mountain to be the light, thou make shipwreck on the mountain, and find
   not consolation. But what oughtest thou to admire? The mountain as a
   mountain. But lift thyself up to Him who illuminates the mountain,
   which for this end was elevated that it might be the first to receive
   the rays, and make them known to your eyes. Therefore, "he was not that
   light."

   6. Wherefore then did he come? "But that he might bear witness
   concerning the light." Why so? "That all might believe through him."
   And concerning what light was he to bear witness? "That was the true
   light." Wherefore is it added true? Because an enlightened man is also
   called a light; but the true light is that which enlightens. For even
   our eyes are called lights; and nevertheless, unless either during the
   night a lamp is lighted, or during the day the sun goes forth, these
   lights are open in vain. Thus, therefore, John was a light, but not the
   true light; because, if not enlightened, he would have been darkness;
   but, by enlightenment, he became a light. For unless he had been
   enlightened he would have been darkness, as all those once impious men,
   to whom, as believers, the apostle said, "Ye were sometimes darkness."
   But now, because they had believed, what?--"but now are ye light," he
   says, "in the Lord." [30] Unless he had added "in the Lord," we should
   not have understood. "Light," he says, "in the Lord:" darkness you were
   not in the Lord. "For ye were sometimes darkness," where he did not add
   in the Lord. Therefore, darkness in you, light in the Lord. And thus
   "he was not that light, but was sent to bear witness of the light."

   7. But where is that light? "He was the true light, which lighteth
   every man that cometh into the world." If every man that cometh, then
   also John. The true light, therefore, enlightened him by whom He
   desired Himself to be pointed out. Understand, beloved, for He came to
   infirm minds, to wounded hearts, to the gaze of dim-eyed souls. For
   this purpose had He come. And whence was the soul able to see that
   which perfectly is? Even as it commonly happens, that by means of some
   illuminated body, the sun, which we cannot see with the eyes, is known
   to have arisen. Because even those who have wounded eyes are able to
   see a wall illuminated and enlightened by the sun, or a mountain, or a
   tree, or anything of that sort; and, by means of another body
   illuminated, that arising is shown to those who are not as yet able to
   gaze on it. Thus, therefore all those to whom Christ came were not fit
   to see Him: upon John He shed the beams of His light; and by means of
   him confessing himself to have been irradiated and enlightened, not
   claiming to be one who irradiates and enlightens, He is known who
   enlightens, He is known who illuminates, He is known who fills. And who
   is it? "He who lighteth every man," he says, "who cometh into the
   world." For if man had not receded from that light, he would not have
   required to be illuminated; but for this reason has he to be
   illuminated here, because he departed from that light by which man
   might always have been illuminated.

   8. What then? If He came hither, where was He? "He was in this world."
   He was both here and came hither; He was here according to His
   divinity, and He came hither according to the flesh; because when He
   was here according to His divinity, He could not be seen by the
   foolish, by the blind, and the wicked. These wicked men are the
   darkness concerning which it was said, "The light shineth in darkness,
   and the darkness comprehended it not." [31] Behold, both here He is
   now, and here He was, and here He is always; and He never departs,
   departs no-whither. There is need that thou have some means whereby
   thou mayest see that which never departs from thee; there is need that
   thou depart not from Him who departs no-whither; there is need that
   thou desert not, and thou shalt not be deserted. Do not fall, and His
   sun will not set to thee. If thou fallest, His sun setteth upon thee;
   but if thou standest, He is present with thee. But thou hast not stood:
   remember how thou hast fallen, how he who fell before thee cast thee
   down. For he cast thee down, not by violence, not by assault, but by
   thine own will. For hadst thou not consented unto evil, thou wouldest
   have stood, thou wouldest have remained enlightened. But now, because
   thou hast already fallen, and hast become wounded in heart,--the organ
   by which that light can be seen,--He came to thee such as thou mightest
   see; and He in such fashion manifested Himself as man, that He sought
   testimony from man. From man God seeks testimony, and God has man as a
   witness;--God has man as a witness, but on account of man: so infirm
   are we. By a lamp we seek the day; because John himself was called a
   lamp, the Lord saying, "He was a burning and a shining light; and ye
   were willing for a season to rejoice in his light: but I have greater
   witness than John." [32]

   9. Therefore He showed that for the sake of men He desired to have
   Himself revealed by a lamp to the faith of those who believed, that by
   means of the same lamp His enemies might be confounded. There were
   enemies who tempted Him, and said, "Tell us by what authority doest
   thou these things?" "I also," saith He, "will ask you one question;
   answer me. The baptism of John, whence was it? from heaven, or of men?
   And they were troubled, and said among themselves, If we shall say,
   From heaven, he will say unto us, Why did ye not believe him?" (Because
   he had borne testimony to Christ, and had said, I am not the Christ,
   but He. [33] "But if we shall say, Of men, we fear the people, lest
   they should stone us: for they held John as a prophet." Afraid of
   stoning, but fearing more to confess the truth, they answered a lie to
   the Truth; and "wickedness imposed a lie upon itself." [34] For they
   said, "We know not." And the Lord, because they shut the door against
   themselves, by professing ignorance of what they knew, did not open to
   them, because they did not knock. For it is said, "Knock, and it shall
   be opened unto you." [35] Not only did these not knock that it might be
   opened to them; but, by denying that they knew, they barred that door
   against themselves. And the Lord says to them, Neither tell I you by
   what authority I do these things." [36] And they were confounded by
   means of John; and in them were the words fulfilled, "I have ordained a
   lamp for mine anointed. His enemies will I clothe with shame." [37]

   10. "He was in the world, and the world was made by Him." Think not
   that He was in the world as the earth is in the world, as the sky is in
   the world, as the sun is in the world, the moon and the stars, trees,
   cattle, and men. He was not thus in the world. But in what manner then?
   As the Artificer governing what He had made. For He did not make it as
   a carpenter makes a chest. The chest which he makes is outside the
   carpenter, and so it is put in another place, while being made; and
   although the workman is nigh, he sits in another place, and is external
   to that which he fashions. But God, infused into the world, fashions
   it; being everywhere present He fashions, and withdraweth not Himself
   elsewhere, nor doth He, as it were, handle from without, the matter
   which He fashions. By the presence of His majesty He maketh what He
   maketh; His presence governs what He made. Therefore was He in the
   world as the Maker of the world; for, "The world was made by Him, and
   the world knew Him not."

   11. What meaneth "the world was made by Him"? The heaven, the earth,
   the sea, and all things which are therein, are called the world. Again,
   in another signification, those who love the world are called the
   world. "The world was made by Him, and the world knew Him not." Did not
   the heavens know their Creator, or did the angels not know their
   Creator, or did the stars not know their Creator, whom the demons
   confess? All things from all sides gave testimony. But who did not
   know? Those who, for their love of the world, are called the world. By
   loving we dwell with the heart; but because of their loving the world
   they deserved to be called after the name of that in which they dwelt.
   In the same manner as we say, This house is bad, or this house is good,
   we do not in calling the one bad or the other good accuse or praise the
   walls; but by a bad house we mean a house with bad inhabitants, and by
   a good house, a house with good inhabitants. In like manner we call
   those the world who by loving it, inhabit the world. Who are they?
   Those who love the world; for they dwell with their hearts in the
   world. For those who do not love the world in the flesh, indeed,
   sojourn in the world, but in their hearts they dwell in heaven, as the
   apostle says, "Our conversation is in heaven." [38] Therefore "the
   world was made by Him, and the world knew Him not."

   12. "He came unto His own,"--because all these things were made by
   Him,--"and His own received Him not." Who are they? The men whom He
   made. The Jews whom He at the first made to be above all nations.
   Because other nations worshipped idols and served demons; but that
   people was born of the seed of Abraham, and in an eminent sense His
   own, because kindred through that flesh which He deigned to assume. "He
   came unto His own, and His own received Him not." Did they not receive
   Him at all? did no one receive Him? Was there no one saved? For no one
   shall be saved unless he who shall have received the coming Christ.

   13. But John adds: "As many as received Him." What did He afford to
   them? Great benevolence! Great mercy! He was born the only Son of God,
   and was unwilling to remain alone. Many men, when they have not sons,
   in advanced age adopt a son, and thus obtain by an exercise of will
   what nature has denied to them: this men do. But if any one have an
   only son, he rejoices the more in him; because he alone will possess
   everything, and he will not have any one to divide with him the
   inheritance, so that he should be poorer. Not so God: that same only
   Son whom He had begotten, and by whom He created all things, He sent
   into this world that He might not be alone, but might have adopted
   brethren. For we were not born of God in the manner in which the
   Only-begotten was born of Him, but were adopted by His grace. For He,
   the Only-begotten, came to loose the sins in which we were entangled,
   and whose burden hindered our adoption: those whom He wished to make
   brethren to Himself, He Himself loosed, and made joint-heirs. For so
   saith the apostle, "But if a son, then an heir through God." And again,
   "Heirs of God, and joint-heirs with Christ." He did not fear to have
   joint-heirs, because His heritage does not become narrow if many are
   possessors. Those very persons, He being possessor, become His
   inheritance, and He in turn becomes their inheritance. Hear in what
   manner they become His inheritance: "The Lord hath said unto me, Thou
   art my Son, this day have I begotten Thee. Ask of me, and I will give
   Thee the nations for Thine inheritance." [39] Hear in what manner He
   becomes their inheritance. He says in the Psalms: "The Lord is the
   portion of mine inheritance, and of my cup." [40] Let us possess Him,
   and let Him possess us: let Him possess us as Lord; let us possess Him
   as salvation, let us possess Him as light. What then did He give to
   them who received Him? "To them He gave power to become sons of God,
   even to them that believe on His name;" that they may cling to the wood
   and cross the sea.

   14. And how are they born? Because they become sons of God and brethren
   of Christ, they are certainly born. For if they are not born, how can
   they be sons? But the sons of men are born of flesh and blood, and of
   the will of man, and of the embrace of wedlock. But in what manner are
   they born? "Who not of bloods," as if of male and female. Bloods is not
   Latin; but because it is plural in Greek, the interpreter preferred so
   to express it, and to speak bad Latin according to the grammarian that
   he might make the matter plain to the understanding of the weak among
   his hearers. For if he had said blood in the singular number, he would
   not have explained what he desired; for men are born of the bloods of
   male and female. Let us say so, then, and not fear the ferule of
   grammarians, so long as we reach the solid and certain truth. He who
   understands it and blames it, is thankless for his having understood.
   "Not of bloods, nor of the will of the flesh, nor of the will of man."
   The apostle puts flesh for woman; because, when she was made of his
   rib, Adam said, "This is now bone of my bone, and flesh of my flesh."
   [41] And the apostle saith, "He that loveth his wife loveth himself;
   for no one ever hated his own flesh." [42] Flesh, then, is put for
   woman, in the same manner that spirit is sometimes put for husband.
   Wherefore? Because the one rules, the other is ruled; the one ought to
   command, the other to serve. For where the flesh commands and the
   spirit serves, the house is turned the wrong way. What can be worse
   than a house where the woman has the mastery over the man? But that
   house is rightly ordered where the man commands and the woman obeys. In
   like manner that man is rightly ordered where the spirit commands and
   the flesh serves.

   15. These, then, "were born not of the will of the flesh, nor of the
   will of man, but of God." But that men might be born of God, God was
   first born of them. For Christ is God, and Christ was born of men. It
   was only a mother, indeed, that He sought upon earth; because He had
   already a Father in heaven: He by whom we were to be created was born
   of God, and He by whom we were to be re-created was born of a woman.
   Marvel not, then, O man, that thou art made a son by grace, that thou
   art born of God according to His Word. The Word Himself first chose to
   be born of man, that thou mightest be born of God unto salvation, and
   say to thyself, Not without reason did God wish to be born of man, but
   because He counted me of some importance, that He might make me
   immortal, and for me be born as a mortal man. When, therefore, he had
   said, "born of God," lest we should, as it were, be filled with
   amazement and trembling at such grace, at grace so great as to exceed
   belief that men are born of God, as if assuring thee, he says, "And the
   Word was made flesh, and dwelt among us." Why, then, dost thou marvel
   that men are born of God? Consider God Himself born of men: "And the
   Word was made flesh, and dwelt among us."

   16. But because "the Word was made flesh, and dwelt among us," by His
   very nativity he made an eye-salve to cleanse the eyes of our heart,
   and to enable us to see His majesty by means of His humility. Therefore
   "the Word was made flesh, and dwelt among us:" He healed our eyes; and
   what follows? "And we beheld His glory." His glory can no one see
   unless healed by the humility of His flesh. Wherefore were we not able
   to see? Consider, then, dearly beloved, and see what I say. There had
   dashed into man's eye, as it were, dust, earth; it had wounded the eye,
   and it could not see the light: that wounded eye is anointed; by earth
   it was wounded, and earth is applied to it for healing. For all
   eye-salves and medicines are derived from the earth alone. By dust thou
   wert blinded, and by dust thou art healed: flesh, then, had wounded
   thee, flesh heals thee. The soul had become carnal by consenting to the
   affections of the flesh; thus had the eye of the heart been blinded.
   "The Word was made flesh:" that Physician made for thee an eye-salve.
   And as He thus came by flesh to extinguish the vices of the flesh, and
   by death to slay death; therefore did this take place in thee, that, as
   "the Word became flesh," thou mayest be able to say, "And we beheld His
   glory." What sort of glory? Such as He became as Son of man? That was
   His humility, not His glory. But to what is the sight of man brought
   when cured by means of flesh? "We beheld His glory, the glory as of the
   Only-begotten from the Father, full of grace and truth." Of grace and
   truth we shall speak more fully in another place in this same Gospel,
   if the Lord vouchsafe us opportunity. Let these things suffice for the
   present, and be ye edified in Christ: be ye comforted in faith, and
   watch in good works, and see that ye do not depart from the wood by
   which ye may cross the sea.
     __________________________________________________________________

   [27] Ex. iii. 14.

   [28] Rom. i. 20-22.

   [29] Matt. xiv. 25.

   [30] Eph. v. 8.

   [31] John i. 5.

   [32] John v. 35.

   [33] John i. 20, 27.

   [34] Ps. xxvii. 12.

   [35] Matt. vii. 7.

   [36] Matt. xxi. 23-27; Mark xii. 28-33; Luke xx. 2-8.

   [37] Ps. cxxxii. 17.

   [38] Phil. iii. 20. [R.V.: "Our citizenship is in heaven."]

   [39] Ps. ii. 7, 8.

   [40] Ps. xv. 5.

   [41] Gen. ii. 23.

   [42] Eph. v. 28, 29.
     __________________________________________________________________

   Tractate III.

   Chapter I. 15-18

   We undertook, in the name of the Lord, and promised to you, beloved, to
   treat of that grace and truth of God, full of which the only-begotten
   Son, our Lord and Saviour Jesus Christ, appeared to the saints, and to
   show how, as a matter belonging to the New Testament, it is to be
   distinguished from the Old Testament. Give, then, your attention that
   what I receive in my measure from God you in your measure may receive
   and hear the same. For it will only remain if, when the seed is
   scattered in your hearts, the birds take it not away, nor thorns choke
   it, nor heat scorch it, and there descend upon it the rain of daily
   exhortations and your own good thoughts, by which that is done in the
   heart which in the field is done by means of harrows, so that the clod
   is broken, and the seed covered and enabled to germinate: that you bear
   fruit at which the husbandman may be glad and rejoice. But if, in
   return for good seed and good rain, you bring forth not fruit but
   thorns, the seed will not be blamed, nor will the rain be in fault; but
   for thorns due fire is prepared. [43]

   2. I do not think that I need spend much time in endeavoring to
   persuade you that we are Christian men; and if Christians, by virtue of
   the name, belonging to Christ. Upon the forehead we bear His sign; and
   we do not blush because of it, if we also bear it in the heart. His
   sign is His humility. By a star the Magi knew Him; [44] and this sign
   was given by the Lord, and it was heavenly and beautiful. He did not
   desire that a star should be His sign on the forehead of the faithful,
   but His cross. By it humbled, by it also glorified; by it He raised the
   humble, even by that to which He, when humbled, descended. We belong,
   then, to the gospel, we belong to the New Testament. "The law was given
   by Moses, but grace and truth came by Jesus Christ." We ask the
   apostle, and he says to us, since we are not under the law but under
   grace. [45] "He sent therefore His Son, made of a woman, made under the
   law, that He might redeem those who were under the law, that we might
   receive the adoption of sons." [46] Behold, for this end Christ came,
   that He might redeem those who were under the law; that now we may not
   be under the law, but under grace. Who, then, gave the law? He gave the
   law who gave likewise grace; but the law He sent by a servant, with
   grace He Himself came down. And in what manner were men made under the
   law? By not fulfilling the law. For he who fulfills the law is not
   under the law, but with the law; but he who is under the law is not
   raised up, but pressed down by the law. All men, therefore, being
   placed under the law, are by the law made guilty; and for this purpose
   it is over their head, that it may show sins, not take them away. The
   law then commands, the Giver of the law showeth pity in that which the
   law commands. Men, endeavoring by their own strength to fulfill that
   which the law commands, fell by their own rash and headstrong
   presumption; and not with the law, but under the law, became guilty:
   and since by their own strength they were unable to fulfill the law,
   and were become guilty under the law, they implored the aid of the
   Deliverer; and the guilt which the law brought caused sickness to the
   proud. The sickness of the proud became the confession of the humble.
   Now the sick confess that they are sick; let the physician come to heal
   the sick.

   3. Who is the Physician? Our Lord Jesus Christ. Who is our Lord Jesus
   Christ? He who was seen even by those by whom He was crucified. He who
   was seized, buffeted, scourged, spit upon, crowned with thorns,
   suspended upon the cross, died, pierced by the spear, taken down from
   the cross, laid in the sepulchre. That same Jesus Christ our Lord, that
   same Jesus exactly, He is the complete Physician of our wounds. That
   crucified One at whom insults were cast, and while He hung on the cross
   His persecutors wagging the head, and saying, "If he be the Son of God,
   let him come down from the cross," [47] --He, and no other, is our
   complete Physician. Wherefore, then, did He not show to his deriders
   that He was the Son of God; so that if He allowed Himself to be lifted
   up upon the cross, at least when they said, "If he be the Son of God,
   let him come down from the cross," He should then come down, and show
   to them that He was the very Son of God whom they had dared to deride?
   He would not. Wherefore would He not? Was it because He could not?
   Manifestly He could. For which is greater, to descend from the cross or
   to rise from the sepulchre? But He bore with His insulters; for the
   cross was taken not as a proof of power, but as an example of patience.
   There He cured thy wounds, where He long bore His own; there He healed
   thee of death eternal, where He vouchsafed to die the temporal death.
   And did He die, or in Him did death die? What a death was that, which
   slew death!

   4. Is it, however, our Lord Jesus Christ Himself--His whole self--who
   was seen, and held, and crucified? Is the whole very self that? It is
   the same, but not the whole, that which the Jews saw; this is not the
   whole Christ. And what is? "In the beginning was the Word." In what
   beginning? "And the Word was with God." And what word? "And the Word
   was God." Was then perhaps this Word made by God? No. For "the same was
   in the beginning with God." What then? Are the other things which God
   made not like unto the Word? No: because "all things were made by Him,
   and without Him was not anything made." In what manner were all things
   made by Him? Because "that which was made in Him was life;" and before
   it was made there was life. That which was made is not life; but in the
   art, that is, in the wisdom of God, before it was made, it was life.
   That which was made passes away; that which is in wisdom cannot pass
   away. There was life, therefore, in that which was made. And what sort
   of life, since the soul also is the life of the body? Our body has its
   own life; and when it has lost it, the death of the body ensues. Was
   then the life such as this? No; but "the life was the light of men."
   Was it the light of cattle? For this light is the light of men and of
   cattle. There is a certain light of men: let us see how far men differ
   from the cattle, and then we shall understand what is the light of men.
   Thou dost not differ from the cattle except in intellect; do not glory
   in anything besides. Dost thou presume upon thy strength? By the wild
   beasts thou art surpassed. Upon thy swiftness dost thou presume? By the
   flies thou art surpassed. Upon thy beauty dost thou presume? How great
   beauty is there in the feathers of a peacock! Wherein then art thou
   better? In the image of God. Where is the image of God? In the mind, in
   the intellect. If then thou art in this respect better than the cattle,
   that thou hast a mind by which thou mayest understand what the cattle
   cannot understand; and therein a man, because better than the cattle;
   the light of men is the light of minds. The light of minds is above
   minds and surpasses all minds. This was that life by which all things
   were made.

   5. Where was it? Was it here? was it with the Father, and was it not
   here? or, what is more true, was it both with the Father and here also?
   If then it was here, wherefore was it not seen? Because "the light
   shineth in darkness, and the darkness comprehended it not." Oh men, be
   not darkness, be not unbelieving, unjust, unrighteous, rapacious,
   avaricious lovers of this world: for these are the darkness. The light
   is not absent, but you are absent from the light. A blind man in the
   sunshine has the sun present to him, but is himself absent from the
   sun. Be ye not then darkness. For this is perhaps the grace regarding
   which we are about to speak, that now we be no more darkness, and that
   the apostle may say to us, "We were sometime darkness, but now light in
   the Lord." [48] Because then the light of men was not seen, that is,
   the light of minds, there was a necessity that a man should give
   testimony regarding the light, who was not in darkness, but who was
   already enlightened; and nevertheless, because enlightened, not the
   light itself, "but that He might bear witness of the light." For "he
   was not that light." And what was the light? "That was the true light
   which enlightened every man that cometh into the world." And where was
   that light? "In this world it was." And how was it "in this world?" As
   the light of the sun, of the moon, and of lamps, was that light thus in
   the world? No. Because "the world was made by Him, and the world knew
   Him not;" that is to say, "the light shineth in darkness, and the
   darkness comprehended it not." For the world is darkness; because the
   lovers of the world are the world. For did not the creature acknowledge
   its Creator? The heavens gave testimony by a star; [49] the sea gave
   testimony, and bore its Lord when He walked upon it; [50] the winds
   gave testimony, and were quiet at His bidding; [51] the earth gave
   testimony, and trembled when He was crucified. [52] If all these gave
   testimony, in what sense did the world not know Him, unless that the
   world signifies the lovers of the world, those who with their hearts
   dwell in the world? And the world is evil, because the inhabitants of
   the world are evil; just as a house is evil, not because of its walls,
   but because of its inhabitants.

   6. "He came unto His own;" that is to say, He came to that which
   belonged to Himself; "and His own received Him not." What, then, is the
   hope, unless that "as many as received Him, to them gave He power to
   become the sons of God"? If they become sons, they are born; if born,
   how are they born? Not of flesh, "nor of blood, nor of the will of the
   flesh, nor of the will of man; but of God are they born." Let them
   rejoice, therefore, that they are born of God; let them believe that
   they are born of God; let them receive the proof that they are born of
   God: "And the Word became flesh, and dwelt among us." If the Word was
   not ashamed to be born of man, are men ashamed to be born of God? And
   because He did this, He cured us; and because He cured us, we see. For
   this, "that the Word was made flesh, and dwelt among us," became a
   medicine unto us, so that as by earth we were made blind, by earth we
   might be healed; and having been healed, might behold what? "And we
   beheld," he says, "His glory, the glory as of the Only-begotten of the
   Father, full of grace and truth."

   7. "John beareth witness of Him, and crieth, saying, This was He of
   whom I spake, He that cometh after me is made before me." He came after
   me, and He preceded me. What is it, "He is made before me"? He preceded
   me. Not was made before I was made, but was preferred before me, this
   is "He was made before me." Wherefore was He made before thee, when He
   came after thee? "Because He was before me." Before thee, O John! what
   great thing to be before thee! It is well that thou dost bear witness
   to Him; let us, however, hear Himself saying, "Even before Abraham, I
   am." [53] But Abraham also was born in the midst of the human race:
   there were many before him, many after him. Listen to the voice of the
   Father to the Son: "Before Lucifer I have begotten Thee." [54] He who
   was begotten before Lucifer Himself illuminates all. A certain one was
   named Lucifer, who fell; for he was an angel and became a devil; and
   concerning him the Scripture said, "Lucifer, who did arise in the
   morning, fell." [55] And why was he Lucifer? Because, being
   enlightened, he gave forth light. But for what reason did he become
   dark! Because he abode not in the truth. [56] Therefore He was before
   Lucifer, before every one that is enlightened; since before every one
   that is enlightened, of necessity He must be by whom all are
   enlightened who can be enlightened.

   8. Therefore this follows: "And of His fullness have all we received."
   What have ye received? "And grace for grace." For so run the words of
   the Gospel, as we find by a comparison of the Greek copies. He does not
   say, And of His fullness have all we received grace for grace; but thus
   He says: "And of His fullness have all we received, and grace for
   grace,"--that is, have we received; so that He would wish us to
   understand that we have received from His fullness something
   unexpressed, and something besides, grace for grace. For we received of
   His fullness grace in the first instance; and again we received grace,
   grace for grace. What grace did we, in the first instance, receive?
   Faith: walking in faith, we walk in grace. How have we merited this? by
   what previous merits of ours? Let not each one flatter himself, but let
   him return into his own conscience, seek out the secret places of his
   own thoughts, recall the series of his deeds; let him not consider what
   he is if now he is something, but what he was that he might be
   something: he will find that he was not worthy of anything save
   punishment. If, then, thou wast worthy of punishment, and He came not
   to punish sins, but to forgive sins, grace was given to thee, and not
   reward rendered. Wherefore is it called grace? Because it is bestowed
   gratuitously. For thou didst not, by previous merits, purchase that
   which thou didst receive. This first grace, then, the sinner received,
   that his sins were forgiven. What did he deserve? Let him interrogate
   justice, he finds punishment; let him interrogate mercy, he finds
   grace. But God promised this also through the prophets; therefore, when
   He came to give what He had promised, He not only gave grace, but also
   truth. How was truth exhibited? Because that was done which had been
   promised.

   9. What, then, is "grace for grace"? By faith we render God favorable
   to us; and inasmuch as we were not worthy to have our sins forgiven,
   and because we, who were unworthy, received so great a benefit, it is
   called grace. What is grace? That which is freely given. What is
   "freely given"? Given, not paid. If it was due, wages were given, not
   grace bestowed; but if it was reply due, thou wast good; but if, as is
   true, thou wast evil, but didst believe on Him who justifieth the
   ungodly [57] (What is, Who justifieth the ungodly? Of the ungodly
   maketh pious), consider what did by right hang over thee by the law,
   and what thou hast obtained by grace. But having obtained that grace of
   faith, thou shalt be just by faith (for the just lives by faith); [58]
   and thou shalt obtain favor of God by living by faith. And having
   obtained favor from God by living by faith, thou shalt receive
   immortality as a reward, and life eternal. And that is grace. For
   because of what merit dost thou receive life eternal? Because of grace.
   For if faith is grace, life eternal is, as it were, the wages of faith:
   God, indeed, appears to bestow eternal life as if it were due (To whom
   due? To the faithful, because he had merited it by faith); but because
   faith itself is grace, life eternal also is grace for grace.

   10. Listen to the Apostle Paul acknowledging grace, and afterwards
   desiring the payment of a debt. What acknowledgment of grace is there
   in Paul? "Who was before a blasphemer, and a persecutor, and injurious;
   but I obtained," saith he, "mercy." [59] He said that he who obtained
   it was unworthy; that he had, however, obtained it, not through his own
   merits, but through the mercy of God. Listen to him now demanding the
   payment of a debt, who had first received unmerited grace: "For," saith
   he, "I am now ready to be offered up, and the time of my departure is
   at hand. I have fought a good fight, I have finished my course, I have
   kept the faith: henceforth there is laid up for me a crown of
   righteousness." [60] Now he demands a debt, he exacts what is due. For
   consider the following words: "Which the Lord, the righteous Judge,
   shall render unto me in that day." That he might in the former instance
   receive grace, he stood in need of a merciful Father; for the reward of
   grace, of a just judge. Will He who did not condemn the ungodly man
   condemn the faithful man? And yet, if thou dost rightly consider, it
   was He who first gave thee faith, whereby thou didst obtain favor; for
   not of thine own didst thou so obtain favor that anything should be due
   to thee. Wherefore, then, in afterwards bestowing the reward of
   immortality, He crowns His own gifts, not thy merits. Therefore,
   brethren, "we all of His fullness have received;" of the fullness of
   His mercy, of the abundance of His goodness have we received. What? The
   remission of sins that we might be justified by faith. And what
   besides? "And grace for grace;" that is, for this grace by which we
   live by faith we shall receive another grace. What, then, is it except
   grace? For if I shall say that this also is due, I attribute something
   to myself as if to me it were due. But God crowns in us the gifts of
   His own mercy; but on condition that we walk with perseverance in that
   grace which in the first instance we received

   11. "For the law was given by Moses;" which law held the guilty. For
   what saith the apostle? "The law entered that the offense might
   abound." It was a benefit to the proud that the offense abounded, for
   they gave much to themselves, and, as it were, attributed much to their
   own strength; and they were unable to fulfill righteousness without the
   aid of Him who had commanded it. God, desirous to subdue their pride,
   gave the law, as if saying: Behold, fulfill, and do not think that
   there is One wanting to command. One to command is not wanting, but one
   to fulfill.

   12. If, then, there is one wanting to fulfill, whence does he not
   fulfill? Because born with the heritage of sin and death. Born of Adam,
   he drew with him that which was there conceived. The first man fell,
   and all who were born of him from him derived the concupiscence of the
   flesh. It was needful that another man should be born who derived no
   concupiscence. A man and a man: a man to death and a man to life. Thus
   saith the apostle: "Since, indeed, by man death, by man also the
   resurrection of the dead." By which man death, and by which man the
   resurrection of the dead? Do not make haste: he goes on to say, "For as
   in Adam all die, so also in Christ shall all be made alive." [61] Who
   belong to Adam? All who are born of Adam. Who to Christ? All who were
   born through Christ. Wherefore all in sin? Because no one was born
   except through Adam. But that they were born of Adam was of necessity,
   arising from damnation; to be born through Christ is of will and grace.
   Men are not compelled to be born through Christ: not because they
   wished were they born of Adam. All, however, who are of Adam are
   sinners with sin: all who are through Christ are justified, and just
   not in themselves, but in Him. For in themselves, if thou shouldest
   ask, they belong to Adam: in Him, if thou shouldest ask, they belong to
   Christ. Wherefore? Because He, the Head, our Lord Jesus Christ, did not
   come with the heritage of sin; but He came nevertheless with mortal
   flesh.

   13. Death was the punishment of sins; in the Lord was the gift of
   mercy, not the punishment of sin. For the Lord had nothing on account
   of which He should justly die. He Himself says, "Behold, the prince of
   this world cometh, and findeth nothing in me." Wherefore then dost Thou
   die? "But that all may know that I do the will of my Father, arise, let
   us go hence." [62] He had not in Himself any reason why He should die,
   and He died: thou hast such a reason, and dost thou refuse to die? Do
   not refuse to bear with an equal mind thy desert, when He did not
   refuse to suffer, to deliver thee from eternal death. A man and a man;
   but the one nothing but man, the other God-man. The one a man of sin,
   the other of righteousness. Thou didst die in Adam, rise in Christ; for
   both are due to thee. Now thou hast believed in Christ, render
   nevertheless that which thou owest through Adam. But the chain of sin
   shall not hold thee eternally; because the temporal death of thy Lord
   slew thine eternal death. The same is grace, my brethren, the same is
   truth, because promised and manifested.

   14. This grace was not in the Old Testament, because the law
   threatened, did not bring aid; commanded, did not heal; made manifest,
   but did not take away our feebleness: but it prepared the way for that
   Physician who was to come with grace and truth; as a physician who,
   about to come to any one to cure him, might first send his servant that
   he might find the sick man bound. He was not sound; he did not wish to
   be made sound and lest he should be made sound, he boasted that he was
   so. The law was sent, it bound him; he finds himself accused, now, he
   exclaims against the bandage. The Lord comes, cures with somewhat
   bitter and sharp medicines: for He says to the sick, Bear; He says,
   Endure; He says, Love not the world, have patience, let the fire of
   continence cure thee, let thy wounds endure the sword of persecutions.
   Wert thou greatly terrified although bound? He, free and unbound, drank
   what He gave to thee; He first suffered that He might console thee,
   saying, as it were, that which thou fearest to suffer for thyself, I
   first suffer for thee. This is grace, and great grace. Who can praise
   it in a worthy manner?

   15. I speak, my brethren, regarding the humility of Christ. Who can
   speak regarding the majesty of Christ, and the divinity of Christ? In
   explaining and speaking of the humility of Christ, to do so in any
   fashion we find ourselves not sufficient, indeed wholly insufficient:
   we commend Him entire to your thoughts, we do not endeavor to fill Him
   up to your hearing. Consider the humility of Christ. But who, thou
   sayest, may explain it to us, unless thou declare it? Let Him declare
   it within. Better does He declare it who dwelleth within, than he who
   crieth without. Let Himself show to you the grace of His humility, who
   has begun to dwell in your hearts. But now, if in explaining and
   setting forth His humility we are deficient, who can speak of His
   majesty? If "the Word made flesh" disturbs us, who shall explain "In
   the beginning was the Word"? Keep hold then, brethren, upon the
   entireness of Christ.

   16. "The law was given by Moses: grace and truth came by Jesus Christ."
   By a servant was the law given, and made men guilty: by an Emperor was
   pardon given, and delivered the guilty. "The law was given by Moses."
   Let not the servant attribute to himself more than was done through
   him. Chosen to a great ministry as one faithful in his house, but yet a
   servant, he is able to act according to the law, but cannot release
   from the guilt of the law. "The law," then, "was given by Moses: grace
   and truth came by Jesus Christ."

   17. And lest, perhaps, any one should say, And did not grace and truth
   come through Moses, who saw God, immediately he adds, "No one hath seen
   God at any time." And how did God become known to Moses? Because the
   Lord revealed Himself to His servant. What Lord? The same Christ, who
   sent the law beforehand by His servant, that He might Himself come with
   grace and truth. "For no one hath seen God at any time." And whence did
   He appear to that servant as far as he was able to receive Him? But
   "the Only-begotten," he says, "who is in the bosom of the Father, He
   has declared Him." What signifieth "in the bosom of the Father?" In the
   secret of the Father. For God has not a bosom, as we have, in our
   garments, nor is He to be thought of sitting, as we do, nor is He girt
   with a girdle so as to have a bosom; but because our bosom is within,
   the secret of the Father is called the bosom of the Father. And He who
   knew the Father, being in the secret of the Father, He declared Him.
   "For no man hath seen God at any time." He then came and narrated
   whatever He saw. What did Moses see? Moses saw a cloud, he saw an
   angel, he saw a fire. All that is the creature: it bore the type of its
   Lord, but did not manifest the presence of the Lord Himself. For thou
   hast it plainly stated in the law: "And Moses spake with the Lord face
   to face, as a friend with his friend." [63] Following the same
   scripture, thou findest Moses saying: "If I have found grace in Thy
   sight, show me Thyself plainly, that I may see Thee." And it is little
   that he said this: he received the reply, "Thou canst not see my face."
   An angel then spake with Moses, my brethren, bearing the type of the
   Lord; and all those things which were done by the angel promised that
   future grace and truth. Those who examine the law well know this; and
   when we have opportunity to speak somewhat of this matter also, we
   shall not fail to speak to you, beloved brethren, as far as the Lord
   may reveal to us.

   18. But know this, that all those things which were seen in bodily form
   were not that substance of God. For we saw those things with the eyes
   of the flesh: how is the substance of God seen? Interrogate the Gospel:
   "Blessed are the pure in heart; for they shall see God." [64] There
   have been men who, deceived by the vanity of their hearts, have said,
   The Father is invisible, but the Son is visible. How visible? If on
   account of His flesh, because He took flesh, the matter is manifest.
   For of those who saw the flesh of Christ, some believed, some
   crucified; and those who believed doubted when He was crucified; and
   unless they had touched the flesh after the resurrection, their faith
   would not have been recalled. If, then, on account of His flesh the Son
   was visible, that we also grant, and it is the Catholic faith; but if
   before He took flesh, as they say, that is, before He became incarnate,
   they are greatly deluded, and grievously err. For those visible and
   bodily appearances took place though the creature, in which a type
   might be exhibited: not in any fashion was the substance itself shown
   and made manifest. Give heed, beloved brethren, to this easy proof. The
   wisdom of God cannot be beheld by the eyes. Brethren, if Christ is the
   Wisdom of God and the Power of God; [65] if Christ is the Word of God,
   and if the word of man is not seen with the eyes, can the Word of God
   be so seen?

   19. Expel, therefore, from your hearts carnal thoughts, that you may be
   really under grace, that you may belong to the New Testament. Therefore
   is life eternal promised in the New Testament. Read the Old Testament,
   and see that the same things were enjoined upon a people yet carnal as
   upon us. For to worship one God is also enjoined upon us. "Thou shalt
   not take the name of the Lord thy God in vain" is also enjoined upon
   us, which is the second commandment. "Observe the Sabbath-day" is
   enjoined on us more than on them, because it is commanded to be
   spiritually observed. For the Jews observe the Sabbath in a servile
   manner, using it for luxuriousness and drunkenness. How much better
   would their women be employed in spinning wool than in dancing on that
   day in the balconies? God forbid, brethren, that we should call that an
   observance of the Sabbath. The Christian observes the Sabbath
   spiritually, abstaining from servile work. For what is it to abstain
   from servile work? From sin. And how do we prove it? Ask the Lord.
   "Whosoever committeth sin is the servant of sin." [66] Therefore is the
   spiritual observance of the Sabbath enjoined upon us. Now all those
   commandments are more enjoined on us, and are to be observed: "Thou
   shalt not kill. Thou shalt not commit adultery. Thou shalt not steal.
   Thou shalt not bear false witness. Honor thy father and thy mother.
   Thou shalt not covet thy neighbor's goods. Thou shalt not covet thy
   neighbor's wife." [67] Are not all these things enjoined upon us also?
   But ask what is the reward, and thou wilt find it there said: "That
   thine enemies may be driven forth before thy face, and that you may
   receive the land which God promised to your fathers." [68] Because they
   were not able to comprehend invisible things, they were held by the
   visible. Wherefore held? Lest they should perish altogether, and slip
   into idol-worship. For they did this, my brethren, as we read,
   forgetful of the great miracles which God performed before their eyes.
   The sea was divided; a way was made in the midst of the waves; their
   enemies following, were covered by the same waves through which they
   passed: [69] and yet when Moses, the man of God, had departed from
   their sight, they asked for an idol, and said, "Make us gods to go
   before us; for this man has deserted us." Their whole hope was placed
   in man, not in God. Behold, the man is dead: was God dead who had
   rescued them from the land of Egypt? And when they had made to
   themselves the image of a calf, they offered it adoration, and said,
   "These be thy gods, O Israel, which delivered thee out of the land of
   Egypt." [70] How soon forgetful of such manifest grace! By what means
   could such a people be held except by carnal promises?

   20. The same things are commanded in the Decalogue as we are commanded
   to observe; but the same promises are not made as to us. What is
   promised to us? Life eternal. "And this is life eternal, that they know
   Thee, the only true God, and Jesus Christ whom Thou hast sent." [71]
   The knowledge of God is promised: that is, grace for grace. Brethren,
   we now believe, we do not see; for faith the reward will be to see what
   we believe. The prophets knew this, but it was concealed before He
   came. For a certain lover sighing, says in the Psalms: "One thing have
   I desired of the Lord, that will I seek after." And dost thou ask what
   he seeks? For perhaps he seeks a land flowing with milk and honey
   carnally, although this is to be spiritually sought and desired; or
   perhaps the subjection of his enemies, or the death of foes, or the
   power and riches of this world. For he glows with love, and sighs
   greatly, and burns and pants. Let us see what he desires: "One thing
   have I desired of the Lord, that will I seek after." What is it that he
   doth seek after? "That I may dwell," saith he, "in the house of the
   Lord all the days of my life." And suppose that thou dwellest in the
   house of the Lord, from what source will thy joy there be derived?
   "That I may behold," saith he, "the beauty of the Lord." [72]

   21. My brethren, wherefore do you cry out, wherefore do you exult,
   wherefore do you love, unless that a spark of this love is there? What
   do you desire? I ask you. Can it be seen with the eyes? Can it be
   touched? Is it some fairness which delights the eyes? Are not the
   martyrs vehemently beloved; and when we commemorate them do we not burn
   with love? What is it that we love in them, brethren? Limbs torn by
   wild beasts? What is more revolting if thou askest the eyes of the
   flesh? what more fair if thou askest the eyes of the heart? How appears
   in your eyes a very fair young man who is a thief? How shocked are your
   eyes! Are the eyes of the flesh shocked? If you interrogate them,
   nothing is more shapely and better formed than that body; the symmetry
   of the limbs and the beauty of the color attract the eyes; and yet,
   when thou hearest that he is a thief, your mind recoils from the man.
   Thou beholdest on the other hand a bent old man, leaning upon a staff,
   scarcely moving himself, ploughed all over with wrinkles. Thou hearest
   that he is just: thou lovest and embracest him. Such are the rewards
   promised to us, my brethren: love such, sigh after such a kingdom,
   desire such a country, if you wish to arrive at that with which our
   Lord came, that is, at grace and truth. But if you covet bodily rewards
   from God, thou art still under the law, and therefore thou shalt not
   fulfill the law. For when thou seest those temporal things granted to
   those who offend God, thy steps falter, and thou sayest to thyself:
   Behold, I worship God, daily I run to church, my knees are worn with
   prayers, and yet I am constantly sick: there are men who commit
   murders, who are guilty of robberies, and yet they exult and have
   abundance; it is well with them. Was it such things that thou soughtest
   from God? Surely thou didst belong to grace. If, therefore, God gave to
   thee grace, because He gave freely, love freely. Do not for the sake of
   reward love God; let Him be the reward. Let thy soul say, "One thing
   have I desired of the Lord, that will I seek after; that I may dwell in
   the house of the Lord all the days of my life, that I may behold the
   beauty of the Lord." Do not fear that thine enjoyment will fail through
   satiety: such will be that enjoyment of beauty that it will ever be
   present to thee, and thou shalt never be satisfied; indeed thou shalt
   be always satisfied, and yet never satisfied. For if I shall say that
   thou shalt not be satisfied, it will mean famine; and if I shall say
   thou shalt be satisfied, I fear satiety: where neither satiety nor
   famine are, I know not what to say; but God has that which He can
   manifest to those who know not how to express it, yet believe that they
   shall receive.
     __________________________________________________________________

   [43] Matt. xiii. 3-25.

   [44] Matt. ii. 2.

   [45] Rom. vi. 14.

   [46] Gal. iv. 4, 5.

   [47] Matt. xxvii. 39, 40.

   [48] Eph. v. 8.

   [49] Matt. ii. 2.

   [50] Matt. xiv. 26.

   [51] Matt. xxiii. 27.

   [52] Matt. xxvii. 51.

   [53] John viii. 58.

   [54] Ps. cx. 3.--Vulgate.

   [55] Isa. xiv. 27.

   [56] John viii. 44.

   [57] Rom. iv. 5.

   [58] Hab. ii. 4; Rom. i. 17.

   [59] 1 Tim. i. 13.

   [60] 2 Tim. iv. 6-8.

   [61] 1 Cor. xv. 21, 22.

   [62] John xiv. 30, 31.

   [63] Ex. xxxiii. 11, 13, 20.

   [64] Matt. v. 8.

   [65] 1 Cor. i. 24.

   [66] John viii. 34.

   [67] Ex. xx. 3-17.

   [68] Lev. xxvi. 1-13.

   [69] Ex. xiv. 21-31.

   [70] Ex. xxxii. 1-4.

   [71] John xvii. 3.

   [72] Ps. xxvi. 4.
     __________________________________________________________________

   Tractate IV.

   Chapter I. 19-33

   You have very often heard, holy brethren, and you know well, that John
   the Baptist, in proportion as he was greater than those born of women,
   and was more humble in his acknowledgment of the Lord, obtained the
   grace of being the friend of the Bridegroom; zealous for the
   Bridegroom, not for himself; not seeking his own honor, but that of his
   Judge, whom as a herald he preceded. Therefore, to the prophets who
   went before, it was granted to predict concerning Christ; but to this
   man, to point Him out with the finger. For as Christ was unknown by
   those who did not believe the prophets before He came, He remained
   unknown to them even when present. For He had come humbly and concealed
   from the first; the more concealed in proportion as He was more humble:
   but the people, despising in their pride the humility of God, crucified
   their Saviour, and made Him their condemner.

   2. But will not He who at first came con cealed, because humble, come
   again manifested, because exalted? You have just listened to the Psalm:
   "God shall come manifestly, and our God shall not keep silence." [73]
   He was silent that He might be judged, He will not be silent when He
   begins to judge. It would not have been said, "He will come
   manifestly," unless at first He had come concealed; nor would it have
   been said, "He shall not keep silence," unless He had first kept
   silence. How was He silent? Interrogate Isaiah: "He was brought as a
   sheep to the slaughter, and as a lamb before his shearer was dumb, so
   He opened not His mouth." [74] "But He shall come manifestly, and shall
   not keep silence." In what manner "manifestly"? "A fire shall go before
   Him, and round about Him a strong tempest." [75] That tempest has to
   carry away all the chaff from the floor, which is now being threshed;
   and the fire has to burn what the tempest carries away. But now He is
   silent; silent in judgment, but not silent in precept. For if Christ is
   silent, what is the purpose of these Gospels? what the purpose of the
   voices of the apostles, what of the canticles of the Psalms, what of
   the declarations of the prophets? In all these Christ is not silent.
   But now He is silent in not taking vengeance: He is not silent in not
   giving warning. But He will come in glory to take vengeance, and will
   manifest Himself even to all who do not believe on Him. But now,
   because when present He was concealed, it behoved that He should be
   despised. For unless He had been despised, He would not have been
   crucified; if He had not been crucified, He would not have shed His
   blood--the price by which He redeemed us. But that He might give a
   price for us, He was crucified; that He might be crucified, He was
   despised; that He might be despised, He appeared in humility.

   3. Yet because He appeared as it were in the night, in a mortal body,
   He lighted for Himself a lamp by which He might be seen. That lamp was
   John, [76] concerning whom you lately heard many things: and the
   present passage of the evangelist contains the words of John; in the
   first place, and it is the chief point, his confession that he was not
   the Christ. But so great was the excellence of John, that men might
   have believed him to be the Christ: and in this he gave a proof of his
   humility, that he said he was not when he might have been believed to
   have been the Christ; therefore, "This is the testimony of John, when
   the Jews sent priests and Levites to him from Jerusalem to ask him, Who
   art thou?" But they would not have sent unless they had been moved by
   the excellence of his authority who ventured to baptize. "And he
   confessed, and denied not." What did he confess? "And he confessed, I
   am not the Christ."

   4. "And they asked him, What then? Art thou Elias?" For they knew that
   Elias was to precede Christ. For to no Jew was the name of Christ
   unknown. They did not think that he was the Christ; but they did not
   think that Christ would not come at all. When they were hoping that He
   would come, they were offended at Him when He was present, and stumbled
   at Him as on a low stone. For He was as yet a small stone, already
   indeed cut out of the mountain without hands; as saith Daniel the
   prophet, that he saw a stone cut out of the mountain without hands. But
   what follows? "And that stone," saith he "grew and became a great
   mountain and filled the whole face of the earth." [77] Mark then, my
   beloved brethren, what I say: Christ, before the Jews, was already cut
   out from the mountain. The prophet wishes that by the mountain should
   be understood the Jewish kingdom. But the kingdom of the Jews had not
   filled the whole face of the earth. The stone was cut out from thence,
   because from thence was the Lord born on His advent among men. And
   wherefore without hands? Because without the cooperation of man did the
   Virgin bear Christ. Now then was that stone cut out without hands
   before the eyes of the Jews; but it was humble. Not without reason;
   because not yet had that stone increased and filled the whole earth:
   that He showed in His kingdom, which is the Church, with which He has
   filled the whole face of the earth. Because then it had not yet
   increased, they stumbled at Him as at a stone: and that happened in
   them which is written, "Whosoever shall fall upon that stone shall be
   broken; but on whomsoever that stone shall fall, it will grind them to
   powder." [78] At first they fell upon Him lowly: as the lofty One He
   shall come upon them; but that He may grind them to powder when He
   comes in His exaltation, He first broke them in His lowliness. They
   stumbled at Him, and were broken; they were not ground, but broken: He
   will come exalted and will grind them. But the Jews were to be pardoned
   because they stumbled at a stone which had not yet increased. What sort
   of persons are those who stumble at the mountain itself? Already you
   know who they are of whom I speak. Those who deny the Church diffused
   through the whole world, do not stumble at the lowly stone, but at the
   mountain itself: because this the stone became as it grew. The blind
   Jews did not see the lowly stone: but how great blindness not to see
   the mountain!

   5. They saw Him then lowly, and did not know Him. He was pointed out to
   them by a lamp. For in the first place he, than whom no greater had
   arisen of those born of women, said, "I am not the Christ." It was said
   to him, "Art thou Elias? He answered, I am not." For Christ sends Elias
   before Him: and he said, "I am not," and occasioned a question for us.
   For it is to be feared lest men, insufficiently understanding, think
   that John contradicted what Christ said. For in a certain place, when
   the Lord Jesus Christ said certain things in the Gospel regarding
   Himself, His disciples answered Him: "How then say the scribes," that
   is, those skilled in the law, "that Elias must first come?" And the
   Lord said, "Elias is already come, and they have done unto him what
   they listed;" and, if you wish to know, John the Baptist is he. [79]
   The Lord Jesus Christ said, "Elias is already come, and John the
   Baptist" is he; but John, being interrogated, confessed that he was not
   Elias, in the same manner that he confessed that he was not Christ. And
   as his confession that he was not Christ was true, so was his
   confession that he was not Elias. How then shall we compare the words
   of the herald with the words of the Judge? Away with the thought that
   the herald speaks falsehood; for that which he speaks he hears from the
   Judge. Wherefore then did he say, "I am not Elias;" and the Lord, "He
   is Elias"? Because the Lord Jesus Christ wished in him to prefigure His
   own advent, and to say that John was in the spirit of Elias. And what
   John was to the first advent, that will Elias be to the second advent.
   As there are two advents of the Judge, so are there two heralds. The
   Judge indeed was the same, but the heralds two, but not two judges. It
   was needful that in the first instance the Judge should come to be
   judged. He sent before Him His first herald; He called him Elias,
   because Elias will be in the second advent what John was in the first.

   6. For mark, beloved brethren, how true it is what I say. When John was
   conceived, or rather when he was born, the Holy Spirit prophesied that
   this would be fulfilled in him: "And he shall be," he said, "the
   forerunner of the Highest, in the spirit and power of Elias." [80] What
   signifieth "in the spirit and power of Elias"? In the same Holy Spirit
   in the room of Elias. Wherefore in room of Elias? Because what Elias
   will be to the second, that John was to the first advent. Rightly
   therefore, speaking literally, did John reply. For the Lord spoke
   figuratively, "Elias, the same is John:" but he, as I have said, spoke
   literally when he said, "I am not Elias." Neither did John speak
   falsely, nor did the Lord speak falsely; neither was the word of the
   herald nor of the Judge false, if only thou understand. But who shall
   understand? He who shall have imitated the lowliness of the herald, and
   shall have acknowledged the loftiness of the Judge. For nothing was
   more lowly than the herald. My brethren, in nothing had John greater
   merit than in this humility, inasmuch as when he was able to deceive
   men, and to be thought Christ, and to have been received in the place
   of Christ (for so great were his grace and his excellency),
   nevertheless he openly confessed and said, "I am not the Christ." "Art
   thou Elias?" If he had said I am Elias, it would have been as if Christ
   were already coming in His second advent to judge, not in His first to
   be judged. As if saying, Elias is yet to come, "I am not," said he,
   "Elias." But give heed to the lowly One before whom John came, that you
   may not feel the lofty One before whom Elias came. For thus also did
   the Lord complete the saying: "John the Baptist is he which is to
   come." He came as a figure of that in which Elias is to come in his own
   person. Then Elias will in his own proper person be Elias, now in
   similitude he was John. Now John in his own proper person is John, in
   similitude Elias. The two heralds gave to each other their similitudes,
   and kept their own proper persons; but the Judge is one Lord, whether
   preceded by this herald or by that.

   7. "And they asked him, What then? Art thou Elias? And he said, No. And
   they said unto him, Art thou a prophet? and he answered, No! They said
   therefore unto him, Who art thou? that we may give an answer to them
   that sent us. What sayest thou of thyself? He saith, I am the voice of
   one crying in the wilderness." [81] That said Isaiah. This prophecy was
   fulfilled in John, "I am the voice of one crying in the wilderness."
   Crying what? "Prepare ye the way of the Lord, make straight the paths
   of our God." Would it not have seemed to you that a herald would have
   cried, "Go away, make room." Instead of the herald's cry "Go away,"
   John says "Come." The herald makes men stand back from the judge; to
   the Judge John calls. Yes, indeed, John calls men to the lowly One,
   that they may not experience what He will be as the exalted Judge. "I
   am the voice of one crying in the wilderness, Prepare ye the way of the
   Lord, as said the prophet Isaiah." He did not say, I am John, I am
   Elias, I am a prophet. But what did he say? This I am called, "The
   voice of one crying in the wilderness, Prepare the way for the Lord: I
   am the prophecy itself."

   8. "And they which were sent were of the Pharisees," that is, of the
   chief men among the Jews; "and they asked him and said unto him, Why
   baptizest thou then, if thou be not the Christ, nor Elias, nor a
   prophet?" As if it seemed to them audacity to baptize, as if they meant
   to inquire, in what character baptizest thou? We ask whether thou art
   the Christ; thou sayest that thou art not. We ask whether thou
   perchance art His precursor, for we know that before the advent of
   Christ, Elias will come; thou answerest that thou art not. We ask, if
   perchance thou art some herald come long before, that is, a prophet,
   and hast received that power, and thou sayest that thou art not a
   prophet. And John was not a prophet; he was greater than a prophet. The
   Lord gave such testimony concerning him: "What went ye out into the
   wilderness to see? A reed shaken with the wind?" Of course implying
   that he was not shaken by the wind; because John was not such an one as
   is moved by the wind; for he who is moved by the wind is blown upon by
   every seductive blast. "But what went ye out for to see? A man clothed
   in soft raiment?" For John was clothed in rough garments; that is, his
   tunic was of camel's hair. "Behold, they who are clothed in soft
   raiment are in kings' houses." You did not then go out to see a man
   clothed in soft raiment. "But what went ye out for to see? A prophet?
   Yea, I say unto you, one greater than a prophet is here;" [82] for the
   prophets prophesied of Christ a long time before, John pointed Him out
   as present.

   9. "Why baptizest thou then, if thou be not the Christ, nor Elias, nor
   a prophet? John answered them, saying, I baptize with water; but there
   standeth One among you whom ye know not." For, very truly, He was not
   seen, being humble, and therefore was the lamp lighted. Observe how
   John gives place, who might have been accounted other than he was. "He
   it is who cometh after me, who is made before me" (that is, as we have
   already said, is "preferred before me"), whose shoe's latchet I am not
   worthy to unloose." How greatly did he humble himself! And therefore he
   was greatly lifted up; for he that humbleth himself shall be exalted.
   [83] Hence, holy brethren, you ought to note that if John so humbled
   himself as to say, "I am not worthy to unloose His shoe-latchet," what
   need they have to be humbled who say, "We baptize; what we give is
   ours, and what is ours is holy." He said, Not I, but He; they say, We.
   John is not worthy to unloose His shoe's latchet; and if he had said he
   was worthy, how humble would he still have been! And if he had said he
   was worthy, and had spoken thus, "He came after me who is made before
   me, the latchet of whose shoe I am only worthy to unloose," he would
   have greatly humbled himself. But when he says that he is not worthy
   even to do this, truly was he full of the Holy Spirit, who in such
   fashion as a servant acknowledged his Lord, and merited to be made a
   friend instead of a servant.

   10. "These things were done in Bethany, beyond Jordan, where John was
   baptizing. The next day John saw Jesus coming unto him, and saith,
   Behold the Lamb of God; behold Him who taketh away the sin of the
   world!" Let no one so arrogate to himself as to say that he taketh away
   the sin of the world. Give heed now to the proud men at whom John
   pointed the finger. The heretics were not yet born, but already were
   they pointed out; against them he then cried from the river, against
   whom he now cries from the Gospel. Jesus comes, and what says he?
   "Behold the Lamb of God!" If to be innocent is to be a lamb, then John
   was a lamb, for was not he innocent? But who is innocent? To what
   extent innocent? All come from that branch and shoot, concerning which
   David sings, even with groanings, "Behold, I was shapen in iniquity;
   and in sin did my mother conceive me." [84] Alone, then, was He, the
   Lamb who came, not so. For He was not conceived in iniquity, because
   not conceived of mortality; nor did His mother conceive Him in sin,
   whom the Virgin conceived, whom the Virgin brought forth; because by
   faith she conceived, and by faith received Him. Therefore, "Behold the
   Lamb of God." He is not a branch derived from Adam: flesh only did he
   derive from Adam, Adam's sin He did not assume. He who took not upon
   Him sin from our lump, He it is who taketh away our sin. "Behold the
   Lamb of God, who taketh away the sin of the world!"

   11. You know that certain men say sometimes, We take away sin from men,
   we who are holy; for if he be not holy who baptizeth, how taketh he
   away the sin of another, when he is a man himself full of sin? In
   opposition to these disputations, let us not speak our own words, let
   us read what John says: "Behold the Lamb of God; behold Him who taketh
   away the sin of the world!" Let there not be presumptuous confidence of
   men upon men: let not the sparrow flee to the mountains, but let it
   trust in the Lord; [85] and if it lift its eyes to the mountains, from
   whence cometh aid to it, let it understand that its aid is from the
   Lord who made heaven and earth. [86] So great is the excellence of
   John, that to him it is said, "Art thou the Christ?" He says, No. Art
   thou Elias? He says, No. Art thou a prophet? He says, No. Wherefore
   then dost thou baptize? "Behold the Lamb of God; behold Him who taketh
   away the sin of the world! This is He of whom I spake, After me cometh
   a Man who was made before me; for He was before me." "Cometh after me,"
   because He was born later; "was made before me," because preferred
   before me; "He was before me," because, "In the beginning was the Word,
   and the Word was with God, and the Word was God."

   12. "And I knew Him not," he said; "but that He might be made manifest
   to Israel, therefore came I baptizing with water. And John bare record,
   saying, I saw the Spirit descending from heaven like a dove, and it
   abode upon Him. And I knew Him not: but He that sent me to baptize with
   water, the same said unto me, Upon whom thou shalt see the Spirit
   descending, and abiding upon Him, the same is He who baptizeth with the
   Holy Ghost. And I saw, and bare record that this is the Son of God."
   Give heed for a little, beloved. When did John learn Christ? For he was
   sent to baptize with water. They asked, Wherefore? That He might be
   made manifest to Israel, he said. Of what profit was the baptism of
   John? My brethren, if it had profited in any respect, it would have
   remained now, and men would have been baptized with the baptism of
   John, and thus have come to the baptism of Christ. But what saith he?
   "That He might be made manifest to Israel,"--that is, to Israel itself,
   to the people Israel, so that Christ might be made manifest to
   it,--therefore he came baptizing with water. John received the ministry
   of baptism, that by the water of repentance he might prepare the way
   for the Lord, not being himself the Lord; but where the Lord was known,
   it was superfluous to prepare for Him the way, for to those who knew
   Him He became Himself the way; therefore the baptism of John did not
   last long. But how was the Lord pointed out? Lowly, that John might so
   receive a baptism in which the Lord Himself should be baptized.

   13. And was it needful for the Lord to be baptized? I instantly reply
   to any one who asks this question: Was it needful for the Lord to be
   born? Was it needful for the Lord to be crucified? Was it needful for
   the Lord to die? Was it needful for the Lord to be buried? If He
   undertook for us so great humiliation, might He not also receive
   baptism? And what profit was there that he received the baptism of a
   servant? That thou mightest not disdain to receive the baptism of the
   Lord. Give heed, beloved brethren. Certain catechumens were to arise in
   the Church of higher grace. It sometimes comes to pass that you see a
   catechumen who practises continence, bids farewell to the world,
   renounces all his possessions, distributing them to the poor; and
   although but a catechumen, instructed in the saving doctrine better,
   perhaps, than many of the faithful. It is to be feared regarding such
   an one that he may say to himself about holy baptism, whereby sins are
   remitted, What more shall I receive? Behold, I am better than this
   faithful man, and this,--having in his mind those among the faithful
   who are either married, or who are perhaps ignorant, or who keep
   possession of their property, while he has given his to the poor,--and
   considering himself better than those who have been already baptized,
   he deigns not to come to baptism, saying, Am I to receive what this man
   has, and this thinking of persons whom he despises, and, as it were,
   considers it an indignity to receive that which inferiors have
   received, because he appears to himself to be already better than they;
   and, nevertheless, all his sins are upon him, and without coming to
   saving baptism, wherein all sins are remitted, he cannot, with all his
   excellence, enter into the kingdom of heaven. But the Lord, in order to
   invite such excellence to his baptism, that sins might be remitted,
   Himself came to the baptism of His servant; and although He had no sin
   to be remitted, nor was there anything in Him that needed to be washed,
   He received baptism from a servant; and by so doing, addressed Himself
   to the son carrying himself proudly, and exalting himself, and
   disdaining, perhaps, to receive along with the ignorant that from which
   salvation comes to him, and said to him: How dost thou extend thyself?
   How dost thou exalt thyself? How great is thy excellence? How great is
   thy grace? Can it be greater than mine? If I come to the servant, dost
   thou disdain to come to the Lord? If I have received the baptism of the
   servant, dost thou disdain to be baptized by the Lord?

   14. But that you may know, my brethren, that not from a necessity of
   any chain of sin did the Lord come to this John, as the other
   evangelists say when the Lord came to him to be baptized, John himself
   said, "Comest Thou to me? I have need to be baptized of Thee." [87]
   What did He reply to him? "Suffer it to be so now: let all
   righteousness be fulfilled?" What meaneth this, "let all righteousness
   be fulfilled"? I came to die for men, have I not to be baptized for
   men? What meaneth "let all righteousness be fulfilled"? Let all
   humility be fulfilled. What then? Was not He to accept baptism from a
   good servant who accepted suffering at the hands of evil servants? Give
   heed then. The Lord being baptized, if John for this end baptized, that
   by means of his baptism the Lord might manifest His humility, should no
   one else have been baptized with the baptism of John? But many were
   baptized with the baptism of John. When the Lord was baptized with the
   baptism of John, the baptism of John ceased. John was forthwith cast
   into prison. Afterwards we do not find that any one is baptized with
   that baptism. If, then, John came baptizing for this end, that the
   humility of the Lord might be made manifest to us, in order that we
   might not disdain to receive from the Lord that which the Lord had
   received from a servant, should John have baptized the Lord alone? But
   if John had baptized the Lord alone, some would have thought that the
   baptism of John was more holy than that of Christ: as if Christ alone
   had been found worthy to be baptized with the baptism of John, but the
   human race with that of Christ. Give heed, beloved brethren. With the
   baptism of Christ we have been baptized, and not only we, but the whole
   world, and this will continue to the end. Which of us can in any
   respect be compared with Christ, whose shoe's latchet John declared
   himself unworthy to unloose? If, then, the Christ, a man of such
   excellence, a man who is God, had been alone baptized with the baptism
   of John, what were men likely to say? What a baptism was that of John!
   His was a great baptism, an ineffable sacrament; behold, Christ alone
   deserved to be baptized with the baptism of John. And thus the baptism
   of the servant would appear greater than the baptism of the Lord.
   Others were also baptized with the baptism of John, that the baptism of
   John might not appear better than the baptism of Christ; but baptized
   also was the Lord, that through the Lord receiving the baptism of the
   servant, other servants might not disdain to receive the baptism of the
   Lord: for this end, then, was John sent.

   15. But did he know Christ, or did he not know Him? If he did not know
   Him, wherefore did He say, when Christ came to the river, "I have need
   to be baptized of Thee"? that is to say, I know who Thou art. If, then,
   he already knew Him, assuredly he knew Him when he saw the dove
   descending. It is evident that the dove did not descend upon the Lord
   until after He went up out of the water of baptism. "The Lord having
   been baptized, went up out of the water, and the heavens were opened,
   and he saw a dove descending on Him." If, then, the dove descended
   after the baptism, and if, before the Lord was baptized, John said to
   Him, "Comest Thou to me? I have need to be baptized of Thee;" that is
   to say, before he knew Him to whom he said, "Comest Thou to me? I have
   need to be baptized of Thee;"--how then said he, "And I knew Him not:
   but He who sent me to baptize with water, the same said to me, Upon
   whom thou seest the Spirit descending as a dove, and abiding upon Him,
   the same is He which baptizeth with the Holy Ghost?" It is not an
   insignificant question, my brethren. If you have seen the question, you
   have seen not a little; it remains that the Lord give the solution of
   it. This, however, I say, if you have seen the question, it is no small
   matter. Behold, John is placed before your eyes, standing beside the
   river. Behold John the Baptist. Behold, the Lord comes, as yet to be
   baptized, not yet baptized. Hear the voice of John, "Comest Thou to me?
   I have need to be baptized of Thee." Behold, already he knew the Lord,
   by whom He wishes to be baptized. The Lord, having been baptized, goes
   up out of the water; the heavens are opened, the Spirit descends; then
   John knows Him. If then for the first time he knew Him, why did he say
   before, "I have need to be baptized of Thee"? But if he did not then
   recognize Him for the first time, because he knew Him already, what is
   the meaning of what he said, "I knew Him not: but He that sent me to
   baptize with water, the same said unto me, Upon whom thou shalt see the
   Spirit descending, and abiding upon Him, as a dove, the same is He
   which baptizeth with the Holy Ghost"?

   16. My brethren, this question if solved today would oppress you, I do
   not doubt, for already have I spoken many words. But know that the
   question is of such a character that alone it is able to extinguish the
   party of Donatus. I have said thus much, my beloved, in order to gain
   your attention, as is my wont; and also in order that you may pray for
   us, that the Lord may grant to us to speak what is suitable, and that
   you may be found worthy to receive what is suitable. In the meantime,
   be pleased to defer the question for to-day. But in the meantime, I say
   this briefly, until I give a fuller solution: Inquire peacefully,
   without quarreling, without contention, without altercations, without
   enmities; both seek by yourselves, and inquire of others, and say,
   "This question our bishop proposed to us to-day, and he will resolve it
   at a future time, if the Lord will." But whether it be resolved or not,
   reckon that I have propounded what appears to me of importance; for it
   does seem of considerable importance. John says, "I have need to be
   baptized of Thee," as if he knew Christ. For if he did not know Him by
   whom he wished to be baptized, he spoke rashly when he said, "I have
   need to be baptized of Thee." Therefore he knew Him. If he knew Him,
   what is the meaning of the saying, "I knew Him not: but He that sent me
   to baptize with water, the same said unto me, Upon whom thou shalt see
   the Spirit descending, and abiding upon Him, as a dove, the same is He
   which baptizeth with the Holy Ghost"? What shall we say? That we do not
   know when the dove came? Lest perchance they [88] take refuge in this,
   let the other evangelists be read, who have spoken of this matter more
   plainly, and we find most evidently that the dove then descended when
   the Lord came up out of the water. Upon Him baptized the heavens
   opened, and He saw the Spirit descending. [89] If it was when He was
   already baptized that John knew Him, how saith he to Him, coming to
   baptism, "I have need to be baptized of Thee"? Ponder this in the
   meantime with yourselves, confer upon it, treat of it, one with
   another. The Lord our God grant that before you hear it from me, the
   explanation may be revealed to some of you first. Nevertheless,
   brethren, know this, that by means of the solution of this question,
   the allegation of the party of Donatus, if they have any sense of
   shame, will be silenced, and their mouths will be shut regarding the
   grace of baptism, a matter about which they raise mists to confuse the
   uninstructed, and spread nets for flying birds.
     __________________________________________________________________

   [73] Ps. l. 3.

   [74] Isa. liii. 7.

   [75] Ps. xlix. 3.

   [76] John v. 35.

   [77] Dan. ii. 34, 35.

   [78] Luke xx. 18.

   [79] Matt. xvii. 10-13; Matt. xi. 14, Vulg.

   [80] Luke i. 17.

   [81] Isa. xl. 3.

   [82] Matt. xi. 7-9.

   [83] Luke xiv. 11.

   [84] Ps. li. 7.

   [85] Ps. x. 2.

   [86] Ps. cxii. 1, 2.

   [87] Matt. iii. 14, 15.

   [88] The Donatists.

   [89] Matt. iii. 16; Mark i. 10; Luke iii. 21, 22.
     __________________________________________________________________

   Tractate V.

   Chapter I. 33

   We have arrived, as the Lord hath willed it, to the day of our promise.
   He will grant this also, that we may arrive at the fulfillment of the
   promise. For then those things which we say, if they are useful to us
   and to you, are from Him; but those things which proceed from man are
   false, as our Lord Jesus Christ Himself has said, "He that speaketh a
   lie speaketh of his own." [90] No one has anything of his own except
   falsehood and sin. But if man has any truth and justice, it is from
   that fountain after which we ought to thirst in this desert, so that
   being, as it were, bedewed by some drops from it, and comforted in the
   meantime in this pilgrimage, we may not fail by the way, but reach His
   rest and satisfying fullness. If then "he that speaketh a lie speaketh
   of his own," he who speaketh the truth speaketh of God. John is true,
   Christ is the Truth; John is true, but every true man is true from the
   Truth. If, then, John is true, and a man cannot be true except from the
   Truth, from whom was he true, unless from Him who said, "I am the
   truth"? [91] The Truth, then, could not speak contrary to the true man,
   or the true man contrary to the Truth. The Truth sent the true man, and
   he was true because sent by the Truth. If it was the Truth that sent
   John, then it was Christ that sent him. But that which Christ does with
   the Father, the Father does; and what the Father does with Christ,
   Christ does. The Father does nothing apart from the Son, nor the Son
   anything apart from the Father: inseparable love, inseparable unity:
   inseparable majesty, inseparable power, according to these words which
   He Himself propounded, "I and my Father are one." [92] Who then sent
   John? If we say the Father, we speak truly; if we say the Son, we speak
   truly; but to speak more plainly, we say the Father and the Son. But
   whom the Father and the Son sent, one God sent; because the Son said,
   "I and the Father are one." How, then, did he not know Him by whom he
   was sent? For he said, "I knew Him not: but He that sent me to baptize
   with water, the same said unto me." I interrogate John: "Who sent thee
   to baptize with water? what did He say to thee?" "Upon whom thou shalt
   see the Spirit descending as a dove, and abiding upon Him, the same is
   He which baptizeth with the Holy Ghost." Is it this, O John, that He
   said to thee who sent thee? It is manifest that it was this; who, then,
   sent thee? Perhaps the Father. True God is the Father, and the Truth is
   God the Son: if the Father without the Son sent thee, God without the
   Truth sent thee; but if thou art true, because thou dost speak the
   truth, and dost speak of the Truth, the Father did not send thee
   without the Son, but the Father and the Son together sent thee. If,
   then, the Son sent thee with the Father, how didst thou not know Him by
   whom thou wast sent? He whom thou hadst seen in the Truth, Himself sent
   thee that He might be recognized in the flesh, and said, "Upon whom
   thou shalt see the Spirit descending as a dove, and abiding upon Him,
   the same is He which baptizeth with the Holy Ghost."

   2. Did John hear this that he might know Him whom he had not known, or
   that he might more fully know Him whom he had already known? For if he
   had been entirely ignorant of Him, he would not have said to Him when
   He came to the river to be baptized, "I have need to be baptized of
   Thee, and comest Thou to me?" [93] He knew Him therefore. But when did
   the dove descend? When the Lord had been baptized, and was ascending
   from the water. But if He who sent Him said, "Upon whom thou shalt see
   the Spirit descending as a dove, and abiding upon Him, the same is He
   which baptizeth with the Holy Ghost," and he knew Him not, but when the
   dove descended he learned to know Him, and the time at which the dove
   descended was when the Lord was going up from the water; but John had
   known the Lord, when the Lord came to him to the water: it is made
   plain to us that John after a manner knew, and after a manner did not
   at first know the Lord. And unless we understand it so, he was a liar.
   How was he true acknowledging the Lord and saying, "Comest Thou to me
   to be baptized," and, "I have need to be baptized of Thee"? Is he true
   when he said this? And how is he again true when he saith, "I knew Him
   not: but He that sent me to baptize with water, the same said unto me,
   Upon whom thou shalt see the Spirit descending as a dove, and abiding
   upon Him, the same is He who baptizeth with the Holy Ghost"? The Lord
   was made known by a dove, not to him who knew Him not, but to him who
   in a manner knew Him, and in a manner knew Him not. It is for us to
   discover what, in Him, John did not know, and learned by the dove.

   3. Why was John sent baptizing? Already, I recollect, I have explained
   that to you, beloved, according to my ability. For if the baptism of
   John was necessary for our salvation, it ought even now to be used. For
   we cannot think that men are not saved now, or that more are not saved
   now, or that there was one salvation then, another now. If Christ has
   been changed, the salvation has also been changed; if salvation is in
   Christ, and Christ Himself is the same, there is the same salvation to
   us. But why was John sent baptizing? Because it behoved Christ to be
   baptized. Wherefore did it behove Christ to be baptized? Wherefore did
   it behove Christ to be born? Wherefore did it behove Christ to be
   crucified? For if He had come to point out the way of humility, and to
   make Himself the way of humility; in all things had humility to be
   fulfilled by Him. He deigned from this to give authority to His own
   baptism, that His servants might know with what alacrity they ought to
   run to the baptism of the Lord, when He Himself did not refuse to
   receive the baptism of a servant. This favor was bestowed upon John
   that it should be called his baptism.

   4. Give heed to this, exercise your discrimination, and know it,
   beloved. The baptism which John received is called the baptism of John:
   alone he received such a gift. No one of the just before him and no one
   after him so received a baptism that it should be called his baptism.
   He received it indeed, for of himself he could do nothing: for if any
   one speaketh of his own, he speaketh of his own a lie. And whence did
   he receive it except from the Lord Jesus Christ? From Him he received
   power to baptize whom he afterwards baptized. Do not marvel; for Christ
   acted in the same manner in respect to John as in respect to His
   mother. For concerning Christ it was said, "All things were made by
   Him." [94] If all things were made by him, Mary also was made by Him,
   of whom Christ was afterwards born. Give heed, beloved; in the same
   manner that He did create Mary, and was created by Mary, so did He give
   the baptism of John, and was baptized by John.

   5. For this purpose therefore did He receive baptism from John, in
   order that, receiving what was inferior from an inferior, He might
   exhort inferiors to receive that which was superior. But wherefore was
   not He alone baptized by John, if John, by whom Christ was baptized,
   was sent for this end, to prepare a way for the Lord, that is, for
   Christ Himself? This we have already explained, but we recur to it,
   because it is necessary for the present question. If our Lord Jesus
   Christ had been alone baptized with the baptism of John;--hold fast
   what we say; let not the world have such power as to efface from your
   hearts what the Spirit of God has written there; let not the thorns of
   care have such power as to choke the seed which is being sown in you:
   for why are we compelled to repeat the same things, but because we are
   not sure of the memory of your hearts?--and if then the Lord alone had
   been baptized with the baptism of John, there would be persons who
   would so reckon it, that the baptism of John was greater than is the
   baptism of Christ. For they would say, that baptism is so much the
   greater, that Christ alone deserved to be baptized with it. Therefore,
   that an example of humility might be given us by the Lord, that the
   salvation of baptism might be obtained by us, Christ accepted what for
   Him was not necessary, but on our account was necessary. And again,
   lest that which Christ received from John should be preferred to the
   baptism of Christ, others also were permitted to be baptized by John.
   But for those who were baptized by John that baptism did not suffice:
   for they were baptized with the baptism of Christ; because the baptism
   of John was not the baptism of Christ. Those who receive the baptism of
   Christ do not seek the baptism of John; those who received the baptism
   of John sought the baptism of Christ. Therefore was the baptism of John
   sufficient for Christ. How should it not be sufficient, when not even
   it was necessary? For to Him was no baptism necessary; but in order to
   exhort us to receive His baptism, He received the baptism of His
   servant. And lest the baptism of the servant should be preferred to the
   baptism of the Lord, other fellow-servants were baptized with the
   baptism of the servant. But it behoved those fellow-servants who were
   baptized with that baptism to be likewise baptized with the baptism of
   the Lord: but those who were baptized with the baptism of the Lord do
   not require the baptism of the fellow-servant.

   6. Since, then, John had accepted a baptism which may be properly
   called the baptism of John, but the Lord Jesus Christ would not give
   His baptism to any, not that no one should be baptized with the baptism
   of the Lord, but that the Lord Himself should always baptize: that was
   done, that the Lord should baptize by means of servants; that is to
   say, those whom the servants of the Lord were to baptize, the Lord
   baptized, not they. For it is one thing to baptize in the capacity of a
   servant, another thing to baptize with power. For baptism derives its
   character from Him through whose power it is given; not from him
   through whose ministry it is given. As was John, so was his baptism:
   the righteous baptism of a righteous man; but of a man who had received
   from the Lord that grace, and so great grace, that he was worthy to be
   the forerunner of the Judge, and to point Him out with the finger, and
   to fulfill the saying of that prophecy: "The voice of one crying in the
   wilderness, Prepare ye the way for the Lord." [95] As was the Lord,
   such was His baptism: the baptism of the Lord, then, was divine,
   because the Lord was God.

   7. But the Lord Jesus Christ could, if He wished, have given power to
   one of His servants to give a baptism of his own, as it were, in His
   stead, and have transferred from Himself the power of baptizing, and
   assigned it to one of His servants, and have given the same power to
   the baptism transferred to the servant as it had when bestowed by the
   Lord. This He would not do, in order that the hope of the baptized
   might be in him by whom they acknowledged themselves to have been
   baptized. He would not, therefore, that the servant should place his
   hope in the servant. And therefore the apostle exclaimed, when he saw
   men wishing to place their hope in himself, "Was Paul crucified for
   you? or were ye baptized in the name of Paul?" [96] Paul then baptized
   as a servant, not as the power itself; but the Lord baptized as the
   power. Give heed. He was both able to give this power to His servants,
   and unwilling. For if He had given this power to His servants--that is
   to say, that what belonged to the Lord should be theirs--there would
   have been as many baptisms as servants; so that, as we speak of the
   baptism of John, we should also have spoken of the baptism of Peter,
   the baptism of Paul, the baptism of James, the baptism of Thomas, of
   Matthew, of Bartholomew: for we spoke of that baptism as that of John.
   But perhaps some one objects, and says, Prove to us that that baptism
   was called the baptism of John. I will prove it from the very words of
   the Truth Himself, when He asked the Jews, "The baptism of John, whence
   was it? from heaven, or of men?" [97] Therefore, lest as many baptisms
   should be spoken of as there are servants who received power from the
   Lord to baptize, the Lord kept to Himself the power of baptizing, and
   gave to His servants the ministry. The servant says that he baptizes;
   he says so rightly, as the apostle says, "And I baptized also the
   household of Stephanas;" [98] but as a servant. Therefore, if even he
   be bad, and he happen to have the ministration of baptism, and if men
   do not know him, but God knows him, God, who has kept the power to
   Himself, permits baptism to be administered through him.

   8. But this John did not know in the Lord. That He was the Lord he
   knew, and that he ought to be baptized by Him he knew; and he confessed
   that He was the Truth, and that he, the true man, was sent by the
   Truth: this he knew. But what was in Him which he knew not? That he was
   about to retain to Himself the power of His baptism, and was not to
   transmit or transfer it to any servant; but that, whether a good
   servant baptized in a ministerial manner, or whether an evil servant
   baptized, the person baptized should not know that he was baptized,
   unless by Him who kept to Himself the power of baptizing. And that you
   may know, brethren, what John did not know in Him, he learned it by
   means of the dove: for he knew the Lord; but that He was to retain to
   Himself the power of baptizing, and not to give it to any servant, he
   did not yet know. Regarding this he said, "I knew Him not." And that
   you may know that he there learnt this, give heed to what follows: "But
   He that sent me to baptize with water, the same said unto me, Upon whom
   thou shalt see the Spirit descending as a dove, and abiding upon Him,
   the same is He." What same is He? The Lord? But he already knew the
   Lord. Suppose, then, that John had said thus far, "I knew Him not: but
   He that sent me to baptize with water, the same said unto me--" We ask,
   what He said? It follows: "Upon whom thou shalt see the Spirit
   descending as a dove, and abiding upon Him." I do not say what follows.
   In the meantime give heed: "Upon whom thou shalt see the Spirit
   descending as a dove, and abiding upon Him, the same is He." But what
   same is He? What did He who sent me mean to teach me by means of a
   dove? That He was Himself the Lord. Already I knew by whom I was sent;
   already I knew Him to whom I said, "Comest Thou to me to be baptized? I
   have need to be baptized of Thee." So far, then, did I know the Lord,
   that I wished to be baptized by Him, not that He should be baptized by
   me; and then He said to me, "Suffer it to be so now; for thus it
   becometh us to fulfill all righteousness." [99] I came to suffer; do I
   not come to be baptized? "Let all righteousness be fulfilled," says my
   God to me. Let all righteousness be fulfilled; let me teach entire
   humility. I know that there will be proud ones in my future people; I
   know that some men then will be eminent in some grace, so that when
   they see ordinary persons baptized, they, because they consider
   themselves better, whether in continence, or in alms-giving, or in
   doctrine, will perhaps not deign to receive what has been received by
   their inferiors. It was needful that I should heal them, so that they
   should not disdain to come to the baptism of the Lord, because I came
   to the baptism of the servant.

   9. Already, then, John knew this, and he knew the Lord. What then did
   the dove teach? What did He desire to teach by means of the dove--that
   is, by means of the Holy Spirit thus coming to teach who had sent him
   to whom He said, "Upon whom thou shalt see the Spirit descending as a
   dove, and abiding upon Him, the same is He"? Who is this He? The Lord?
   I know. But didst thou already know this, that the same Lord having the
   power to baptize, was not to give that power to any servant, but to
   retain it to Himself, so that all who were baptized by the ministration
   of the servant, should not impute their baptism to the servant, but to
   the Lord? Didst thou already know this? I did not know this: so what
   did He say to me? "Upon whom thou shalt see the Spirit descending as a
   dove, and abiding upon Him, the same is He who baptizeth with the Holy
   Ghost." He does not say, "He is the Lord;" He does not say, "He is the
   Christ;" He does not say, "He is God;" He does not say, "He is Jesus;"
   He does not say, "He is the One who was born of the Virgin Mary, after
   thee, before thee." This He does not say, for this John did already
   know. But what did he not know? That this great authority of baptism
   the Lord Himself was to have, and to retain to Himself, whether present
   in the earth or absent in body in the heaven, and present in majesty;
   lest Paul should say, my baptism; lest Peter should say, my baptism.
   Therefore see, give heed to the words of the apostles. None of the
   apostles said, my baptism. Although there was one gospel of all, yet
   thou findest that they said, my gospel: thou dost not find that they
   say, my baptism.

   10. This, then, my brethren, John learned. What John learned by means
   of the dove let us also learn. For the dove did not teach John without
   teaching the Church, the Church to which it was said, "My dove is one."
   [100] Let the dove teach the dove; let the dove know what John learned
   by the dove. The Holy Spirit descended in the form of a dove. But this
   which John learned in the dove, wherefore did he learn it in the dove?
   For it behoved him to learn, and perhaps it did not so much behove him
   to learn as to learn by the dove. What shall I say, my brethren,
   concerning the dove? or when will faculty of tongue or heart suffice to
   speak as I wish? And perchance, my wish falls short of my duty in
   speaking; even if I were able to speak as I wish, how much less am I
   able to speak as I ought? I could wish to hear one better than myself
   speak this, rather than speak of it to you.

   11. John learns to know Him whom he knew; but he learns in Him with
   regard to what he did not know; with regard to what he did know, he
   does not learn. And what did he know? The Lord. What did he not know?
   That the power of the Lord's baptism was not to pass from the Lord to
   any man, but that the ministration of it plainly would do so; the power
   from the Lord to no one, the ministration both to good and bad. Let not
   the dove shrink from the ministration of the bad, but have regard to
   the power of the Lord. What injury does a bad servant do to you where
   the Lord is good? What impediment can the malicious herald put in your
   way if the judge is well-disposed? John learned by means of the dove
   this. What is it that he learned? Let him repeat it himself. "The same
   said unto me," saith he, "Upon whom thou shalt see the Spirit
   descending as a dove, and abiding on Him, this is He which baptizeth
   with the Holy Ghost." Let not those seducers deceive thee, O dove, who
   say, We baptize. Acknowledge, dove, what the dove has taught: "This is
   He which baptizeth with the Holy Ghost." By means of the dove we are
   taught that this is He; and dost thou think that thou art baptized by
   his authority by whose ministration thou art baptized? If thou thinkest
   this, thou art not as yet in the body of the dove; and if thou art not
   in the body of the dove, it is not to be wondered at that thou hast not
   simplicity; for by means of the dove, simplicity is chiefly designated.

   12. Wherefore, my brethren, by the simplicity of the dove did John
   learn that "This is He which baptizeth with the Holy Ghost," unless to
   show that these are not doves who have scattered the Church? Hawks they
   were, and kites. The dove does not tear. And thou seest that they hold
   us up to hatred, for the persecutions, as they call them, which they
   have suffered. Bodily persecutions, indeed, if they are to be so
   called, they have suffered, since these were the scourges of the Lord,
   plainly administering temporal correction, lest He should have to
   condemn them eternally, if they did not acknowledge it and amend
   themselves. They truly persecute the Church who persecute by means of
   deceit; they strike the heart more heavily who strike with the sword of
   the tongue; they shed blood more bitterly who, as far as they can, slay
   Christ in man. They seem to be in fear, as it were, of the judgment of
   the authorities. What does the authority do to thee if thou art good?
   but if thou art evil, fear the authority; "For he beareth not the sword
   in vain," [101] saith the apostle. Draw not the sword wherewith thou
   dost strike Christ. Christian, what dost thou persecute in a Christian?
   What did the Emperor persecute in thee? He persecuted the flesh; thou
   in a Christian persecutest the Spirit. Thou dost not slay the flesh.
   And, nevertheless, they do not spare the flesh; as many as they were
   able, they slew with the sword; they spared neither their own nor
   strangers. This is known to all. The authority is hated because it is
   legitimate; he acts in a hated manner who acts according to the law; he
   acts without incurring hatred who acts contrary to the laws. Give heed,
   each one of you, my brethren, to what the Christian possesses. His
   humanity he has in common with many, his Christianity distinguishes him
   from many, and his Christianity belongs to him more strictly than his
   humanity. For, as a Christian, he is renewed after the image of God, by
   whom man was made after the image of God; [102] but as a man he might
   be bad, he might be a pagan, he might be an idolater. This thou dost
   persecute in the Christian, which is his better part; for this by which
   he lives thou wishest to take away from him. For he lives tempo rally
   according to the spirit of life, by which his body is animated, but he
   lives for eternity according to the baptism which he received from the
   Lord; thou wishest to take this away from him which he received from
   the Lord, this thou wishest to take away from him by which he lives.
   Robbers, with regard to those whom they wish to despoil, have the
   purpose to enrich themselves and to deprive their victims of all that
   they have; but thou takest from him, and with thee there will not be
   anything more, for there does not accrue more to thee because thou
   takest from him. But, truly, they do the same as those who take away
   the natural life: they take it away from another, and yet they
   themselves have not two lives.

   13. What, then, dost thou wish to take away? What displeases thee in
   the man whom thou wishest to rebaptize? Thou art not able to give what
   he already has, but thou makest him deny what he has. What greater
   cruelty did the pagan persecutor of the Church commit? Swords were
   stretched out against the martyrs, wild beasts were let loose, fires
   were applied: for what purpose these things? In order that the sufferer
   might be induced to say, I am not a Christian. What dost thou teach him
   whom thou wishest to rebaptize, unless that he first say, I am not a
   Christian? For the same purpose for which the persecutor put forth the
   flame, thou puttest forth the tongue; thou dost by seducing what he did
   not do by slaying. And what is it thou dost give, and to whom art thou
   to give it? If he tells thee the truth, and does not lie, seduced by
   thee, he will say, I have. Thou askest, Hast thou baptism? I have, he
   says. As long as he says, I have, thou sayest, I will not give. And do
   not give, for that which thou wishest to give cannot cleave to me;
   because what I received cannot be taken away from me. But wait,
   nevertheless; let me see what thou wouldest teach me. Say, he said, in
   the first place, I have not. But this I have; if I shall say, I have
   not, I lie; for what I have I have. Thou hast not, he says. Teach me
   that I have it not. An evil man gave it to thee. If Christ is evil, an
   evil man did give it to me. Christ, he says, is not evil; but Christ
   did not give it to thee. Who then gave it to me? Reply, I know that I
   received it from Christ. He who gave it to thee, he says, was not
   Christ, but some traditor. I shall see to it who was the minister; I
   shall see who was the herald. Concerning the official, I do not
   dispute; I give heed to the Judge: and, perchance, in thy objection to
   the official, thou speakest falsely. But I decline to discuss it; let
   the Lord of both decide the cause of His own official. If, perhaps, I
   were to ask for proof, thou couldst give none; indeed, thou liest; it
   has been proved that thou wert not able to give proof. But I do not
   place my case on this, lest from my zealous defense of innocent men
   thou infer that I have placed my hope even on innocent men. Let the men
   be what they may, I received from Christ, I was baptized by Christ. No,
   he says; not Christ, but that bishop baptized thee, and that bishop
   communicates to them. By Christ I have been baptized, I know. How dost
   thou know? The dove taught me, which John saw. O evil kite, thou mayest
   not tear me from the bowels of the dove. I am numbered among the
   members of the dove, because what the dove taught, this I know. Thou
   sayest to me, This man or that baptized thee: by means of the dove it
   is said to me and to thee, "This is He which baptizeth." Which shall I
   believe, the kite or the dove?

   14. Tell me certainly, that thou mayest be confounded by that lamp by
   which also were the former enemies confounded, who were like to thee,
   the Pharisees, who, when they questioned the Lord by what authority He
   did those things: "I also," said He, "will ask you this question, Tell
   me, the baptism of John, whence is it? from heaven, or of men?" And
   they, who were preparing to spread their wiles, were entangled by the
   question, and began to debate with themselves, and say, "If we shall
   answer, It is from heaven, He will say unto us, Wherefore did ye not
   believe him?" For John had said of the Lord, "Behold the Lamb of God,
   who taketh away the sin of the world!" [103] Why then do you inquire by
   what authority I act? O wolves, what I do, I do by the authority of the
   Lamb. But that you may know the Lamb, why do you not believe John, who
   said, "Behold the Lamb of God, who taketh away the sin of the world"?
   They, then, knowing what John had said regarding the Lord, said among
   themselves, "If we shall say that John's baptism is from heaven, He
   will say unto us, Wherefore then did ye not believe him? If we shall
   say, It is of men, the people will stone us; for they hold John as a
   prophet." Hence, they feared men; hence, they were confounded to
   confess the truth. Darkness replied with darkness; but they were
   overcome by the light. For what did they reply? "We know not;"
   regarding that which they knew, they said, "We know not." And the Lord
   said, "Neither tell I you by what authority I do these things." [104]
   And the first enemies were confounded. How? By the lamp. Who was the
   lamp? John. Can we prove that he was the lamp? We can prove it; for the
   Lord says: "He was a burning and a shining lamp." [105] Can we prove
   also that the enemies were confounded by him? Listen to the psalm: "I
   have prepared," he says, "a lamp for my Christ. His enemies I will
   clothe with shame." [106]

   15. As yet, in the darkness of this life, we walk by the lamp of faith:
   let us hold also to the lamp John, and let us confound by him the
   enemies of Christ; indeed, let Christ Himself confound His own enemies
   by His own lamp. Let us put the question which the Lord put to the
   Jews, let us ask and say, "The baptism of John, whence is it? from
   heaven, or of men?" What will they say? Mark, if they are not as
   enemies confounded by the lamp. What will they say? If they shall say,
   Of men, even their own will stone them; but if they shall say, From
   heaven, let us say to them, Wherefore, then, did ye not believe him?
   They perhaps say, We believe him. Wherefore, then, do you say that you
   baptize, when John says, "This is He which baptizeth"? But it behoveth,
   they say, the ministers of so great a Judge who baptize, to be
   righteous. And I also say, and all say, that it behoveth the ministers
   of so great a Judge to be righteous; let the ministers, by all means,
   be righteous if they will; but if they will not be righteous who sit in
   the seat of Moses, my Master made me safe, of whom His Spirit said,
   "This is He which baptizeth." How did He make me safe? "The scribes and
   the Pharisees," He says, "sit in Moses' seat: what they say, do; but
   what they do, that do not ye: for they say, and do not." [107] If the
   minister is righteous, I reckon him with Paul, I reckon him with Peter;
   with those I reckon righteous ministers: because, in truth, righteous
   ministers seek not their own glory; for they are ministers, they do not
   wish to be thought judges, they abhor that one should place his hope on
   them; therefore, I reckon the righteous minister with Paul. For what
   does Paul say? "I have planted, Apollos watered; but God gave the
   increase. Neither is he that planteth anything, nor he that watereth;
   but God who giveth the increase." [108] But he who is a proud minister
   is reckoned with the devil; but the gift of Christ is not contaminated,
   which flows through him pure, which passes through him liquid, and
   comes to the fertile earth. Suppose that he is stony, that he cannot
   from water rear fruit; even through the stony channel the water passes,
   the water passes to the garden beds; in the stony channel it causes
   nothing to grow, but nevertheless it brings much fruit to the gardens.
   For the spiritual virtue of the sacrament is like the light: both by
   those who are to be enlightened is it received pure, and if it passes
   through the impure it is not stained. Let the ministers be by all means
   righteous, and seek not their own glory, but His glory whose ministers
   they are; let them not say, The baptism is mine; for it is not theirs.
   Let them give heed unto John. Behold, John was full of the Holy Spirit;
   and he had his baptism from heaven, not from men; but how long had he
   it? He said himself, "Prepare ye the way for the Lord." [109] But when
   the Lord was known, Himself became the way; there was no longer need
   for the baptism of John to prepare the way for the Lord.

   16. What, however, are they accustomed to say against us? "Behold,
   after John, baptism was given." For before that question was properly
   treated in the Catholic Church, many erred in it, both great and good
   men; but because they were members of the dove, they did not cut
   themselves off, and in their case that happened which the apostle said,
   "If in any thing ye are otherwise minded, God shall reveal even this
   unto you." [110] Whence those who separated themselves became
   unteachable. What then are they wont to say? Behold, after John baptism
   was given; after heretical baptism is it not to be given? because
   certain who had the baptism of John were commanded by Paul to be
   baptized, [111] for they had not the baptism of Christ. Why then, say
   they, dost thou exaggerate the merit of John, and, as it were,
   underrate the misery of heretics? I also grant to you that the heretics
   are wicked; but the heretics gave the baptism of Christ, which baptism
   John did not give.

   17. I go back to John, and say, "This is he which baptizeth." For John
   is better than a heretic, just as John is better than a drunkard, as
   John is better than a murderer. If we ought to baptize after the worse
   because the apostles baptized after the better, whosoever among them
   were baptized by a drunkard,--I do not say by a murderer, I do not say
   by the satellite of some wicked man, I do not say by the robber of
   other men's goods, I do not say by the oppressor of orphans, or a
   separater of married persons; I speak of none of these; I speak of what
   happens every year, of what happens every day; I speak of what all are
   called to, even in this city, when it is said to them, Let us play the
   part of the irrational, let us have pleasure, and on such a day as this
   of the calends of January we ought not to fast: these are the things I
   speak of, these trifling everyday proceedings;--when one is baptized by
   a drunkard, who is better? John or the drunkard? Reply, if thou canst,
   that the drunkard is better than John! This thou wilt never venture to
   do. Do you then, as a sober man, baptize after thy drunkard. For if the
   apostles baptized after John, how much more ought the sober to baptize
   after the drunkard? Or dost thou say, the drunkard is in unity with me?
   Was not John then, the friend of the Bridegroom, in unity with the
   Bridegroom?

   18. But I say to thee thyself, whoever thou art, Art thou better than
   John? Thou wilt not venture to say: I am better than John. Then let
   thine own baptize after thee if they are better. For if baptism was
   administered after John, blush that baptism is not administered after
   thee. Thou wilt say, But I have and teach the baptism of Christ.
   Acknowledge, then, now the Judge, and do not be a proud herald. Thou
   givest the baptism of Christ, therefore baptism is not administered
   after thee: after John it was administered, because he gave not the
   baptism of Christ, but his own; for he had in such manner received it
   that it was his own. Thou art then not better than John: but the
   baptism given through thee is better than that of John; for the one is
   Christ's, but the other is that of John. And that which was given by
   Paul, and that which was given by Peter, is Christ's; and if baptism
   was given by Judas it was Christ's. Judas gave baptism and after Judas
   baptism was not repeated; John gave baptism, and baptism was repeated
   after John: because if baptism was given by Judas, it was the baptism
   of Christ; but that which was given by John, was John's baptism. We
   prefer not Judas to John; but the baptism of Christ, even when given by
   the hand of Judas, we prefer to the baptism of John, rightly given even
   by the hand of John. For it was said of the Lord before He suffered,
   that He baptized more than John; then it was added: "Howbeit, Jesus
   Himself baptized not, but His disciples." [112] He, and not He: He by
   power, they by ministry; they performed the service of baptizing, the
   power of baptizing remained in Christ. His disciples, then, baptized,
   and Judas was still among his disciples: and were those, then, whom
   Judas baptized not again baptized; and those whom John baptized were
   they again baptized? Plainly there was a repetition, but not a
   repetition of the same baptism. For those whom John baptized, John
   baptized; those whom Judas baptized, Christ baptized. In like manner,
   then, they whom a drunkard baptized, those whom a murderer baptized,
   those whom an adulterer baptized, if it was the baptism of Christ, were
   baptized by Christ. I do not fear the adulterer, the drunkard, or the
   murderer, because I give heed unto the dove, through whom it is said to
   me, "This is He which baptizeth."

   19. But, my brethren, it is madness to say that--I will not say
   Judas--but that any man was better than he of whom it was said, that
   "Among those that are born of women, there hath not arisen a greater
   than John the Baptist." [113] No servant then is preferred to him; but
   the baptism of the Lord, even when given through an evil servant, is
   preferred to the baptism even of a servant who was a friend. Listen to
   the sort of persons whom the Apostle Paul mentions, false brethren,
   preaching the word of God through envy, and what he says of them: "And
   I therein do rejoice, yea, and will rejoice." [114] They proclaimed
   Christ, through envy indeed, but still they proclaimed Christ. Consider
   not the why, but the whom: through envy is Christ preached to thee.
   Behold Christ, avoid envy. Do not imitate the evil preacher, but
   imitate the Good One who is preached to thee. Christ then was preached
   by some out of envy. And what is envy? A shocking evil. By this evil
   was the devil cast down; this malignant pest it was which cast him
   down; and certain preachers of Christ were possessed by it, whom,
   nevertheless, the apostle permitted to preach. Wherefore? Because they
   preached Christ. But he who envies, hates; and he who hates, what is
   said concerning him? Listen to the Apostle John: "He who hateth his
   brother is a murderer." [115] Behold, after John baptism was given,
   after a murderer baptism was not given; because John gave his own
   baptism, the murderer gave the baptism of Christ. That sacrament is so
   sacred that not even the ministration of a murderer pollutes it.

   20. I do not reject John, but rather I believe John. In what do I
   believe John? In that which he learned through the dove? What did he
   learn through the dove? "This is He which baptizeth with the Holy
   Ghost." Now therefore, brethren, hold this fast and impress it upon
   your hearts; for if I would more fully explain to-day, Wherefore
   through the dove? time fails. For I have, I think, to some extent made
   plain to you, holy brethren, that a matter which had to be learned was
   instilled into John by means of the dove, a matter with regard to
   Christ which John did not know, although he already knew Christ; but
   why it behoved this matter to be pointed out by means of the dove, I
   would say, were it possible to say it briefly: but because it would
   take long to say, and I am unwilling to burden you, since I have been
   helped by your prayers to perform my promise; with the renewed help of
   your pious attention and good wishes, it will likewise become clear to
   you, wherefore John with regard to that matter which he learned
   regarding the Lord, namely, that it is "He which baptizeth with the
   Holy Ghost," and that to none of His servants had he transferred the
   power of baptizing--why this it became him not to learn except through
   the dove.
     __________________________________________________________________

   [90] John viii. 44.

   [91] John xiv. 6.

   [92] John x. 30.

   [93] Matt. iii. 14.

   [94] John i. 3.

   [95] Isa. xl. 3.

   [96] 1 Cor. i. 13.

   [97] Matt. xxi. 25.

   [98] 1 Cor. i. 16.

   [99] Matt. iii. 15.

   [100] Cant. vi. 8.

   [101] Rom. xiii. 4.

   [102] Col. iii. 10.

   [103] John i. 29.

   [104] Matt. xxi. 23-27.

   [105] John v. 35.

   [106] Ps. cxxxi. 17, 18.

   [107] Matt. xxiii. 2, 3.

   [108] 1 Cor. iii. 6, 7.

   [109] John i. 23.

   [110] Phil. iii. 15.

   [111] Acts xix. 3-5.

   [112] John iv. 1, 2.

   [113] Matt. xi. 11.

   [114] Phil. i. 15-18.

   [115] 1 John iii. 15.
     __________________________________________________________________

   Tractate VI.

   Chapter I. 32, 33

   1. I Confess to you, holy brethren, I was afraid the cold would have
   made you cold in assembling yourselves together; but since you prove by
   this, your crowded assembly, that you are fervent in spirit, I doubt
   not that you have also prayed for me, that I may pay you what I owe.
   For I promised you in the name of Christ that, as the shortness of the
   time prevented us from expounding it before, I would to-day discuss why
   God was pleased to manifest the Holy Ghost in the form of a dove. That
   this may be explained, this day has dawned on us; and I perceive that
   from eagerness to hear, and pious devotion, you have come together in
   greater number than usual. May God, by our mouth, fulfill your
   expectation. For your coming together is of your love; but love of
   what? If of us, even that is well; for we desire to be loved by you,
   but not in ourselves. Because we love you in Christ, do you love us in
   Christ in return, and let our love mutually sigh towards God; for the
   note of the dove is a sighing or moaning.

   2. Now if the dove's note is a moaning, as we all know it to be, and
   doves moan in love, hear what the apostle says, and wonder not that the
   Holy Ghost willed to be manifested in the form of a dove: "For what we
   should pray for as we ought," says he, "we know not; but the Spirit
   Himself intercedes for us with groanings which cannot be uttered."
   [116] What then, my brethren? shall we say this, that the Spirit groans
   where He has perfect and eternal blessedness with the Father and the
   Son? For the Holy Spirit is God, even as the Son of God is God, and the
   Father God. I have said "God" thrice, but not three Gods; for indeed it
   is God thrice rather than three Gods; because the Father, and the Son,
   and the Holy Ghost are one God: this you know full well. It is not then
   in Himself with Himself in that Trinity, in that blessedness, in that
   His eternal substance, that the Holy Spirit groans; but in us He groans
   because He makes us to groan. Nor is it a little matter that the Holy
   Spirit teaches us to groan, for He gives us to know that we are
   sojourners in a foreign land, and He teaches us to sigh after our
   native country; and through that very longing do we groan. He with whom
   it is well in this world, or rather he who thinks it is well with him,
   who exults in the joy of carnal things, in the abundance of things
   temporal, in an empty felicity, has the cry of the raven; for the
   raven's cry is full of clamor, not of groaning. But he who knows that
   he is in the pressure of this mortal life, a pilgrim "absent from the
   Lord," [117] that he does not yet possess that perpetual blessedness
   which is promised to us, but that he has it in hope, and will have it
   in reality when the Lord shall come openly in glory who came before in
   humility concealed; he, I say, who knows this doth groan. And so long
   as it is for this he groans, he does well to groan; it was the Spirit
   that taught him to groan, he learnt it from the dove. Many indeed groan
   by reason of earthly misery. They are shattered, it may be, by losses,
   or weighed down by bodily ailment, or shut up in prisons, or bound with
   chains, or tossed about on the waves of the sea, or hedged in by the
   ensnaring devices of their enemies. Therefore do they groan, but not
   with the moaning of the dove, not with love of God, not in the Spirit.
   Accordingly, when such are delivered from these same afflictions, they
   exult with loud voices, whereby it is made manifest that they are
   ravens, not doves. It was with good reason that a raven was sent forth
   from the ark, and returned not again; a dove was sent forth, and it
   returned. These two birds Noah sent forth. [118] He had there the
   raven, and also the dove. That ark contained both kinds; and if the ark
   was a figure of the Church, you see indeed that in the present deluge
   of the world, the Church must of necessity contain both kinds, as well
   the raven as the dove. Who are the ravens? They who seek their own. Who
   are the doves? They who seek the things that are Christ's. [119]

   3. Therefore, when He sent the Holy Spirit He manifested Him visibly in
   two ways--by a dove and by fire: by a dove upon the Lord when He was
   baptized, by fire upon the disciples when they were gathered together.
   For when the Lord had ascended into heaven after His resurrection,
   having spent forty days with His disciples, and the day of Pentecost
   being fully come, He sent unto them the Holy Spirit as He had promised.
   Accordingly the Spirit coming at that time filled the place, and there
   was first a sound from heaven as of a rushing mighty wind, as we read
   in the Acts of the Apostles, and "there appeared unto them," it says,
   "cloven tongues as of fire, and it sat upon each of them; and they
   began to speak with tongues, as the Spirit gave them utterance." [120]
   Here we have seen a dove descending upon the Lord; there, cloven
   tongues upon the assembled disciples: in the former, simplicity is
   shown; in the latter, fervency. Now there are who are said to be
   simple, who are only indolent; they are called simple, but they are
   only slow. Not such was Stephen, full of the Holy Ghost: he was simple,
   because he injured no one; he was fervent, because he reproved the
   ungodly. For he held not his peace before the Jews. His are those
   burning words: "Ye stiff-necked and uncircumcised of heart and ears, ye
   do always resist the Holy Spirit." Mighty impetuosity; but it is the
   dove without gall raging. For that you know that he was fierce without
   gall, see how, upon hearing these words, they who were the ravens
   immediately took up stones and rushed together upon this dove. They
   begin to stone Stephen; and he who a little before stormed and glowed
   with ardor of spirit,--who had, as it were, made an onset on his
   enemies, and like one full of violence had attacked them in such fiery
   and burning words as you have heard, "Ye stiff-necked and uncircumcised
   in heart and ears," that any one who heard those words might fancy that
   Stephen, if he were allowed, would have them consumed at once,--but
   when the stones thrown from their hands reached him, with fixed knee he
   saith, "Lord, lay not this sin to their charge." [121] He held fast to
   the unity of the dove. For his Master, upon whom the dove descended,
   had done the same thing before him; who, while hanging on the cross,
   said, "Father, forgive them, for they know not what they do." [122]
   Wherefore by the dove it is shown that they who are sanctified by the
   Spirit should be without guile; and that their simplicity should not
   continue cold is shown us by the fire. Nor let it trouble you that the
   tongues were divided; for tongues are diverse, therefore the appearance
   was that of cloven tongues. "Cloven tongues," it saith, "as of fire,
   and it sat upon each of them." There is a diversity of tongues, but the
   diversity of tongues does not imply schisms. Be not afraid of
   separation in the cloven tongues; in the dove recognize unity.

   4. Hence in this manner it behoved the Holy Spirit to be manifested
   when coming upon the Lord, that every one might understand that if he
   has the Holy Spirit he ought to be simple as the dove, to have true
   peace with his brethren, that peace which the kisses of doves signify.
   Ravens have their kisses too; but in the case of the ravens it is a
   false peace, in that of the dove a true peace. Not every one,
   therefore, who says, "Peace be with you," is to be listened to as if he
   were a dove. How then are the kisses of ravens distinguished from those
   of doves? Ravens kiss, but they tear; the nature of doves is innocent
   of tearing. Where consequently there is tearing, there is not true
   peace in the kisses. They have true peace who have not torn the Church.
   Ravens feed upon carrion, it is not so with the dove; it lives on the
   fruits of the earth, its food is innocent. This, brethren, is really
   worthy of admiration in the dove. Sparrows are very small birds, but
   yet they kill flies at least. The dove does nothing of this sort, for
   it does not feed on what is dead. They who have torn the Church feed on
   the dead. God is mighty; let us pray that they who are devoured by
   them, and perceive it not, may come to life again. Many acknowledge
   that they do come to life again, for at their coming we daily express
   joy with them in the name of Christ. Be ye simple, but only in such
   wise that ye be fervent, and let your fervor be in your tongues. Hold
   not your peace, speak with glowing tongues, set those that are cold on
   fire.

   5. For why, my brethren? Who does not see what they do not? And no
   wonder; for they who are unwilling to return from that are just like
   the raven that was sent forth from the ark. For who does not see what
   they see not? They are unthankful even to the Holy Spirit Himself. See,
   the dove descended upon the Lord, upon the Lord when baptized: and
   thereupon was manifested that holy and real Trinity, which to us is one
   God. For the Lord went up out of the water, as we read in the Gospel:
   "And, lo, the heavens were opened unto Him, and He saw the Spirit
   descending like a dove, and it abode upon Him: and immediately a voice
   followed, Thou art my beloved Son, in whom I am well pleased." [123]
   The Trinity most manifestly appears: the Father in the voice, the Son
   in the man, the Spirit in the dove. In this Trinity let us see, as we
   do see, whereunto the apostles were sent forth, and what it is
   wonderful those men do not see. Not indeed that they really do not see,
   but that they really shut their eyes to that which strikes them in the
   very face: that whereunto the disciples were sent forth in the name of
   the Father, and of the Son, and of the Holy Ghost, by Him of whom it is
   said, "This is He that baptizeth:" it was said, in fact, to His
   ministers, by Him who has retained this authority to Himself.

   6. Now this it was in Him that John saw, and came to know which he did
   not know. Not that he did not know Him to be the Son of God, or that he
   did not know Him to be the Lord, or not know Him to be the Christ; or
   that he did not know this too, that it was He who should baptize with
   water and with the Holy Ghost. This he did know; but that he should do
   this so as to retain the authority to Himself and transfer it to none
   of His ministers, this is what he learnt in the dove. For by this
   authority, which Christ has retained to Himself alone, and conferred
   upon none of His ministers, though He has deigned to baptize by His
   ministers; by this authority, I say, stands the unity of the Church,
   which is figured in the dove, concerning which it is said, "My dove is
   one, the only one of her mother." [124] For if, as I have already said,
   my brethren, the authority were transferred by the Lord to His
   minister, there would be as many baptisms as ministers, and the unity
   of baptism would no longer exist.

   7. Mark, brethren; before our Lord Jesus Christ came to His baptism
   (for it was after the baptism that the dove descended, whereby John
   recognized something that was peculiar to Him, since he was told, "Upon
   whom thou shalt see the Spirit descending like a dove, and remaining on
   Him, the same is He that baptizeth with the Holy Ghost"), John knew
   that He it was that baptizeth with the Holy Ghost; but that it should
   be with this peculiarity, that the authority should not pass from Him
   to another, notwithstanding He confers it, this is what he learnt
   there. And whence do we prove that John did already know that the Lord
   was to baptize with the Holy Ghost; so that what he must be understood
   to have learned by the dove is, that the Lord was to baptize with the
   Holy Ghost in such wise that the authority should not pass from Him to
   any other man? Whence do we prove this? The dove descended after the
   Lord was baptized; but before the Lord came to be baptized by John in
   the Jordan, we have said that John knew Him, on the evidence of those
   words, in which he says, "Comest Thou to me to be baptized? I have need
   to be baptized of Thee." Well, he did know Him to be the Lord, knew Him
   to be the Son of God; how do we prove that he knew already that the
   same was He who should baptize with the Holy Ghost? Before He came to
   the river, whilst many people were running together to John to be
   baptized, he says to them, "I indeed baptize you with water; but He
   that cometh after me is greater than I, the latchet of whose shoes I am
   not worthy to loose; the same shall baptize you with the Holy Ghost,
   and with fire." [125] Already he knew this also. What then did he learn
   from the dove, that he may not afterwards be found a liar (which God
   forbid we should think), if it be not this, that there was to be a
   certain peculiarity in Christ, such that, although many ministers, be
   they righteous or unrighteous, should baptize, the virtue of baptism
   would be attributed to Him alone on whom the dove descended, and of
   whom it was said, "This is He that baptizeth with the Holy Ghost"?
   Peter may baptize, but this is He that baptizeth; Paul may baptize, yet
   this is He that baptizeth; Judas may baptize, still this is He that
   baptizeth.

   8. For if the sanctity of baptism be according to the diversity of
   merits in them that administer it, then as merits are diverse there
   will be diverse baptisms; and the recipient will imagine that what he
   receives is so much the better, the better he appears to be from whom
   he received it. The saints themselves--understand brethren, they that
   belong to the dove, that have their part in that city of Jerusalem, the
   good themselves in the Church, of whom the apostle says, "The Lord know
   eth them that are His" [126] --are endued with different graces, and do
   not all possess like merits. Some are more holy than others, some are
   better than others. Therefore if one receive baptism from him, for
   example, who is a righteous saint, another from another who is of
   inferior merit with God, of inferior degree, of inferior continence, of
   inferior life, how notwithstanding is that which they receive one,
   equal and like, if it be not because, "This is He that baptizeth"?
   Just, then, as when the good and the better administer baptism, one man
   does not receive a good thing, another a better; but, notwithstanding
   that the ministers were one good the other better, they receive what is
   one and equal, not a better in the one case and a worse in the other;
   so, too, when a bad man administers baptism, through the ignorance or
   forbearance of the Church (for bad men either are not known as such, or
   are borne with; the chaff is tolerated until the floor be fully purged
   at the last), that which is given is one, not unlike because the
   ministers are unlike, but like and equal because "This is He that
   baptizeth."

   9. Therefore, beloved, let us see what those men desire not to see; not
   what they may not see, but what they grieve to see, as though it were
   shut against them. Whither were the disciples sent to baptize as
   ministers, in the name of the Father, and of the Son, and of the Holy
   Ghost? Whither were they sent? "Go," said He, "baptize the nations."
   You have heard, brethren, how that inheritance comes, "Ask of me, and I
   will give Thee the nations for Thine inheritance, and the utmost bounds
   of the earth for Thy possessions." [127] You have heard how that "from
   Sion went forth the law, and the word of the Lord from Jerusalem."
   [128] For it was there the disciples were told, "Go, baptize the
   nations in the name of the Father, and of the Son, and of the Holy
   Ghost." [129] We became attentive when we heard, "Go, baptize the
   nations." In whose name? "In the name of the Father, and of the Son,
   and of the Holy Ghost." This is one God; for it says not in the "names"
   of the Father, and of the Son, and of the Holy Ghost, but "in the name
   of the Father, and of the Son, and of the Holy Ghost." Where thou
   hearest one name, there is one God; just as it was said of Abraham's
   seed, and the Apostle Paul expounds it, "In thy seed shall all nations
   be blessed; he said not, In seeds, as in many, but as in one, and in
   thy seed which is Christ." [130] Wherefore, just as the apostle wished
   to show thee that, because in that place it is not said "in seeds,"
   Christ is one; so here too, when it is said, "in the name," not in the
   names, even as these, "in seed," not in seeds, is it proved that the
   Father, and the Son, and the Holy Ghost are one God.

   10. But lo, say the disciples to the Lord, we are told in what name we
   are to baptize; Thou hast made us ministers, and hast said to us, "Go,
   baptize in the name of the Father, and of the Son, and of the Holy
   Ghost." Whither shall we go? Whither? Have you not heard? To Mine
   inheritance. You ask, Whither shall we go? To that which I bought with
   my blood. Whither then? To the nations, saith He. I fancied that He
   said, Go, baptize the Africans in the name of the Father, and of the
   Son, and of the Holy Ghost. Thanks be to God, the Lord has solved the
   question the dove has taught us. Thanks be to God, it was to the
   nations the apostles were sent; if to the nations, then to all tongues.
   The Holy Spirit signified this, being divided in the tongues, united in
   the dove. Here the tongues are divided, there the dove unites them. The
   tongues of the nations agreed, perhaps that of Africa alone disagreed.
   What can be more evident, my brethren? In the dove the unity, in the
   tongues the community of the nations. For once the tongues became
   discordant through pride, and then of one became many tongues. For
   after the flood certain proud men, as if endeavoring to fortify
   themselves against God, as if aught were high for God, or aught could
   give security to pride, raised a tower, apparently that they might not
   be destroyed by a flood, should there come one thereafter. For they had
   heard and considered that all iniquity was swept away by a flood; to
   abstain from iniquity they would not; they sought the height of a tower
   as a defense against a flood; they built a lofty tower. "God saw their
   pride, and frustrated their purpose by causing that they should not
   understand one another's speech, and thus tongues became diverse
   through pride." [131] If pride caused diversities of tongues, Christ's
   humility has united these diversities in one. The Church is now
   bringing together what that tower had sundered. Of one tongue there
   were made many; marvel not: this was the doing of pride. Of many
   tongues there is made one; marvel not: this was the doing of charity.
   For although the sounds of tongues are various, in the heart one God is
   invoked, one peace preserved. How then should the Holy Spirit have been
   manifested when signifying a unity, if not by the dove, so that it
   might be said to the Church brought into a state of peace, "My dove is
   one"? How ought humility to have been represented but by an innocent,
   sorrowing bird; not by a proud, exulting bird like the raven?

   11. But perhaps they will say: Well, as it is a dove, and the dove is
   one, baptism there cannot be apart from the one dove. Therefore if the
   dove is with thee, or if thou be thyself a dove, do thou give me, when
   I come to thee, that which I have not. You know that this is what they
   say; but you will presently see that it is not of the voice of the
   dove, but of the clamor of the raven. For attend a little, beloved, and
   fear their devices; nay, beware of them, and listen to the words of
   gainsayers only to reject them, not to swallow them and take them into
   your bowels. Do therein what the Lord did when they offered Him the
   bitter draught, "He tasted, and spat it out;" [132] so also you hear
   and cast away. What indeed say they? Let us see. Lo, says he, "Thou art
   the dove." O Catholic Church, it is to thee it is said, "My dove is
   one, the only one of her mother," to thee certainly is it said. Stop,
   do not question me; prove first whether to me it was said; if it was
   said to me, I would hear it at once. "To thee," saith he, "it was
   said." I answer, in the voice of the Catholic Church, "To me." And this
   answer, brethren, sounding forth from my mouth alone, has sounded, as I
   believe, also from your hearts, and we all affirmed together, yea, to
   the Catholic Church was it said, "One is my dove, the only one of her
   mother." Apart from this dove, says he further, there is no baptism: I
   was baptized apart from this dove, consequently have not baptism; if I
   have not baptism, why dost thou not give it me when I come to thee?

   12. I also will put questions; let us meanwhile lay aside the inquiry
   as to whom this was said, "My dove is one, the only one of her
   mother;"--as yet we are inquiring;--it was said either to me or to
   thee; let us postpone the question as to whom it was said. This is what
   I ask, if the dove is simple, innocent, without gall, peaceful in its
   kisses, not fierce with its talons, I ask whether the covetous, the
   rapacious, the crafty, the sottish, the infamous, belong to the members
   of this dove? Are they members of this dove? Far be the thought, says
   he. And who would really say this, brethren? To speak of nothing else,
   if I mention the rapacious alone, members of the hawk they may be, not
   members of the dove. Kites seize and plunder, so do hawks, so do
   ravens; doves do not plunder nor tear, consequently they who snatch and
   rob are not members of the dove. Was there not even one rapacious
   person among you? Why abides the baptism, which in this case the hawk,
   not the dove, has given? Why do you not among yourselves baptize after
   robbers, after adulterers, after drunkards? Why not baptize after the
   avaricious among yourselves? Are these all members of the dove? You so
   dishonor your dove that you make those that have the nature of the
   vulture her members. What, then, brethren, what say we? There are the
   bad and the good in the Catholic Church, but with them the bad only.
   But perhaps I say this with a hostile feeling: let this too be
   afterwards examined. They do say, certainly, that among them are the
   good and the bad; for, should they assert that they have only the good,
   let their own credit it, and I subscribe. With us, let them say, there
   are none but holy, righteous, chaste, sober men; no adulterers, no
   usurers, no deceivers, no false swearers, no wine-bibbers;--let them
   say this, for I heed not their tongues, I touch their hearts. But since
   they are well known to us, and to you, and to their own, just as you
   are known both to yourselves in the Catholic Church and to them,
   neither let us find fault with them, nor let them flatter themselves.
   We confess that in the Church there are good and bad, yet as the grain
   and the chaff. Sometimes he who is baptized by the grain is chaff, and
   he who is baptized by the chaff is grain. Otherwise, if his baptism who
   is baptized by the grain stands good, and his who is baptized by the
   chaff not, then it is not true, "This is He that baptizeth." But if it
   is true "This is He that baptizeth," then what is given by the chaff
   stands good, and he baptizeth in like manner as the dove. For the bad
   man (who administers baptism) is not the dove, nor belongs to the
   members of the dove, nor can he possibly be affirmed to be so, either
   with us in the Catholic Church or with them, if they assert that their
   Church is the dove. What then are we to understand, brethren? Since it
   is evident, and known to all, and they must admit, though it be against
   their will, that when with them bad men give baptism, it is not given
   after those bad men; and with us, too, when the bad give baptism, it is
   not given after them. The dove does not baptize after the raven; why
   then would the raven baptize after the dove?

   13. Consider, beloved, why also was there a something pointed out by
   means of the dove, as that the dove--namely, the Holy Spirit in the
   shape of a dove--came to the Lord on being baptized, and rested upon
   Him, whilst by the coming of the dove John learned this, that there
   dwelt in the Lord a power peculiarly His own to baptize? Because it was
   by this power peculiar to Himself, as I have said, the peace of the
   Church was made secure. And yet it may be that one may have baptism
   apart from the dove; but that baptism apart from the dove should do him
   good, is impossible. Consider, beloved, and understand what I say, for
   by this deception they mislead such of our brethren as are dull and
   cold. Let us be more simple and more fervent. See, say they, have I
   received, or have I not? I answer, Thou hast received. Well, if I have
   received, there is nothing which thou canst give me; I am safe, even on
   thine own evidence. For I affirm that I have received, and thou, too,
   dost confess that I have received: I am safe by the confession of both:
   what then dost thou promise me? Why wouldst thou make me a Catholic,
   when thou wouldst not give me anything further, seeing thou confessest
   that I have already received that which thou affirmest thyself to
   possess? But when I say, Come to me, I say that thou dost not possess,
   who yet confessest that I do. Why dost thou say, Come to me?

   14. The dove teaches us. From the head of the Lord she answers, and
   says, Thou hast baptism, but the charity with which I groan thou hast
   not. How is this, says he, I have baptism, and have not charity? Have I
   the sacraments, and not charity? Do not shout: show me how can he who
   divides unity have charity? I, saith he, have baptism. Thou hast; but
   that baptism, without charity, profits thee nothing; because without
   charity thou art nothing. The baptism itself, even in him who is
   nothing, is not nothing. Baptism, indeed, is something, aye, something
   great, for His sake, of whom it is said, "This is He that baptizeth."
   But lest thou shouldst fancy that that which is great can profit thee
   aught, if thou be not in unity, it was after He was baptized that the
   dove descended, as if intimating, If thou hast baptism, be in the dove,
   lest what thou hast profit thee not. Come, then, to the dove, we say;
   not that thou mayest begin to have what thou hadst not before, but that
   what thou didst have may begin to profit thee. For thou didst have
   baptism to destruction without; if thou shalt have it within, it begins
   to profit thee to salvation.

   15. For not only was baptism not profitable to thee, and not also
   hurtful. Even holy things may be hurtful. In the good, indeed, holy
   things are to salvation; in the evil, to judgment. For we certainly
   know, brethren, what we receive, and what we receive is at any rate
   holy, and no one says that it is not: and what says the apostle? "But
   he that eateth and drinketh unworthily, eateth and drinketh judgment to
   himself." [133] He does not say that the thing itself is bad, but that
   the evil man, by receiving it amiss, receives the good thing which he
   does receive to judgment. Was that morsel which the Lord delivered to
   Judas evil? God forbid. The physician would not give poison; it was
   health the physician gave; but by unworthily receiving it, he who
   received it not being at peace, received it unto destruction. So
   likewise also he who is baptized. I have (baptism), says he, for
   myself. Thou hast it, I admit. Give good heed to what thou hast; by
   that very thing which thou hast thou wilt be condemned. Wherefore?
   Because thou hast what belongs to the dove apart from the dove. If thou
   hast what is the dove's in the dove, thou art safe. Suppose thyself a
   soldier: if thou hast thy general's mark within the lines, thou servest
   in safety; but if thou hast it out of bounds, not only that mark will
   not be of advantage to thee for service, but thou wilt even be punished
   as a deserter. Come, then, come, and do not say, I have already, I have
   enough. Come; the dove is calling thee, calling thee by her sighing. My
   brethren, to you I say, call by groaning, not by quarreling; call by
   praying, by invitation, by fasting; let them by your charity understand
   that you pity them. I doubt not, my brethren, that if they see your
   sorrow they will be astonished, and will come to life again. Come,
   then, come; be not afraid; be afraid if thou do not come; nay, be not
   afraid, rather bewail thyself. Come, thou wilt rejoice if thou wilt
   come; thou wilt indeed groan in the tribulations of thy pilgrimage, but
   thou wilt rejoice in hope. Come where the dove is, to whom it was said,
   "My dove is one, the only one of her mother." Seest thou not the one
   dove upon the head of Christ, seest thou not the tongues throughout the
   whole world? It is the same Spirit by the dove and by the tongues: if
   by the dove the same Spirit, and by the tongues the same Spirit, then
   was the Holy Spirit given to the whole world, from which Spirit thou
   hast cut thyself off, that thou mightest clamor with the raven, not
   that thou mightest sigh with the dove. Come, then.

   16. But thou art anxious, it may be, and sayest, I was baptized
   without; I fear lest therefore I am guilty, in that I was baptized
   without. Already thou beginnest to know what thou hast to bewail. Thou
   sayest truly that thou art guilty, not because of thy re ceiving, but
   because of thy receiving without. Keep then what thou hast received;
   amend thy receiving it without. Thou hast received what is the dove's
   apart from the dove. Here are two things said to thee: Thou hast
   received, and, Apart from the dove thou hast received. In that thou
   hast received, I approve; that thou hast received without, I
   disapprove. Keep then what thou hast received, it is not changed, but
   recognized: it is the mark of my king, I will not profane it. I will
   correct the deserter, not change the mark.

   17. Boast not of thy baptism because I call it a real baptism. Behold,
   I say that it is so; the whole Catholic Church says that it is so; the
   dove regards it, and acknowledges it, and groans because thou hast it
   without; she sees therein what she may acknowledge, sees also what she
   may correct. It is a real baptism, come. Thou boastest that it is real,
   and yet wilt thou not come? What then of the wicked, who do not belong
   to the dove? Saith the dove to thee, Even the wicked, among whom I
   groan, who belong not to my members, and it must needs be that I groan
   among them, have not they that which thou boastest of having? Have not
   many drunkards baptism? Have not many covetous? Have not many
   idolaters, and, what is worse, who are such by stealth? Do not the
   pagans resort, or at least did resort, publicly to idols? And now
   Christians secretly seek out diviners and consult astrologers. And yet
   these have baptism; but the dove groans among ravens. Why then dost
   thou boast in the having it? This that thou hast, the wicked man also
   has. Have thou humility, charity, peace; have thou the good thing which
   as yet thou hast not, so that the good thing which thou hast may profit
   thee.

   18. For what thou hast, even Simon Magus had: the Acts of the Apostles
   are witness, that canonical book which has to be read in the Church
   every year. You know that every year, in the season following the
   Lord's Passion, that book is read, wherein it is written, how the
   apostle was converted, and from a persecutor became a preacher; [134]
   also, how on the day of Pentecost the Holy Spirit was sent in cloven
   tongues as of fire. [135] There we read that in Samaria many believed
   through the preaching of Philip: and he is understood to have been
   either one of the apostles or one of the deacons; for we read there
   that seven deacons were ordained, among whom is the name of Philip.
   Well, then, through the preaching of Philip the Samaritans believed;
   Samaria began to abound in believers. This Simon Magus was there. By
   his magical arts he had so befooled the people, that they fancied him
   to be the power of God. Impressed, however, by the signs which were
   done by Philip, he also believed; but in what manner he believed, the
   events that followed afterwards proved. And Simon also was baptized.
   The apostles, who were at Jerusalem, heard this. Peter and John were
   sent to those in Samaria; they found many baptized; and as none of them
   had as yet received the Holy Ghost,--in like manner as He at that time
   descended, so as that they on whom the Holy Spirit came should speak
   with tongues, for a manifest token that the nations would
   believe,--they laid their hands on them, praying for them, and they
   received the Holy Ghost. This Simon--who was not a dove but a raven in
   the Church, because he sought his own things, not the things which are
   Jesus Christ's; whence he loved the power which was in the Christians
   more than the righteousness--Simon, I say, saw that the Holy Spirit was
   given by the laying on of the hands of the apostles (not that it was
   given by them, but given in answer to their prayers), and he said to
   them, "How much money will ye that I give you, so that by the laying on
   of my hands also, the Holy Ghost may be given? And Peter said unto him,
   Thy money perish with thee, because thou thoughtest that the gift of
   God was to be bought with money." To whom said he, "Thy money perish
   with thee"? Undoubtedly to one that was baptized. Baptism he had
   already; but he did not cleave to the bowels of the dove. Understand
   that he did not; attend to the very words of the Apostle Peter, for he
   goes on, "Thou hast no part nor lot in this faith: for I see that thou
   art in the gall of bitterness." [136] The dove has no gall; Simon had,
   and for that reason he was separated from the bowels of the dove. What
   did baptism profit him? Do not therefore boast of thy baptism, as if
   that were of itself enough for thy salvation. Be not angry, put away
   thy gall, come to the dove. Here that will profit thee, which without
   not only did not profit thee, but even was prejudicial to thee.

   19. Neither say, I will not come, because I was baptized without. So,
   begin to have charity, begin to have fruit, let there be fruit found in
   thee, and the dove will send thee within. We find this in Scripture.
   The ark was made of incorruptible wood. The incorruptible timbers are
   the saints, the faithful that belong to Christ. For as in the temple
   the living stones of which it is built are said to be faithful men, so
   likewise the incorruptible timbers are they who persevere in the faith.
   In that same ark, then, the timbers were incorruptible. Now the ark is
   the Church, it is there the dove baptizeth; for the ark was borne on
   the water, the incorruptible timbers were baptized within. We find that
   certain timbers were baptized without, such as all the trees that were
   in the world. Nevertheless the water was the same, not another sort;
   all had come from heaven, or from abysses of the fountains. It was the
   same water in which the incorruptible timbers which were in the ark
   were baptized, and in which the timbers that were without were
   baptized. The dove was sent forth, and at first found no rest for its
   feet; it returned to the ark, for all was full of water, and it
   preferred to return rather than be rebaptized. But the raven was sent
   out before the water was dried up. Rebaptized, it desired not to
   return, and died in those waters. May God avert from us that raven's
   death. For why did not the raven return, unless because it was taken
   off by the waters? But on the other hand, the dove not finding rest for
   its feet, whilst the water was crying to it on every side, "Come, come,
   dip thyself here;" just as these heretics cry, "Come, come, here thou
   hast it;" the dove, finding no rest for its feet, returned to the ark.
   And Noah sent it out a second time, just as the ark sends you out to
   speak to them; and what did the dove afterwards? Because there were
   timbers without that were baptized, it brought back to the ark an olive
   branch. That branch had both leaves and fruit. Let there not be in thee
   words only, nor leaves only; let there be fruit, and thou returnest to
   the ark, not of thyself, the dove calls thee back. Groan ye without,
   that ye may call them back within.

   20. Moreover, as to this fruit of the olive, if the matter be examined,
   you will find what it was. The fruit of the olive signifies charity.
   How do we prove this? Just as oil is kept down by no liquid, but
   bursting through all, bounds up and overtops them; so likewise charity
   cannot be pressed to the bottom, but must of necessity show itself at
   the top. Therefore the apostle says of it, "Yet show I unto you a more
   excellent [137] way." Since we have said of oil that it overtops other
   liquids, in case it should not be of charity, the apostle said, "I show
   you a more excellent way," let us hear what follows. "Though I speak
   with the tongues of men and of angels, and have not charity, I am
   become as sounding brass, or a tinkling cymbal." Go now, Donatus, and
   cry, "I am eloquent;" go now, and cry, "I am learned." How far
   eloquent? How far learned? Hast thou spoken with the tongues of angels?
   Yet though thou wert to speak with the tongues of angels, not having
   charity, I should hear only sounding brass and tinkling cymbals. I want
   solidity; let me find fruit among the leaves; let there be not words
   merely, let them have the olive, let them return to the ark.

   21. But I have the sacrament, thou wilt say. Thou sayest the truth; the
   sacrament is divine; thou hast baptism, and that I confess. But what
   says the apostle? "If I should know all mysteries, [138] and have
   prophecy and all faith, so that I could remove mountains;" in case thou
   shouldest say this, "I believe; enough for me." But what says James?
   "The devils believe and tremble." [139] Faith is mighty, but without
   charity it profits nothing. The devils confessed Christ. Accordingly it
   was from believing, but not from loving, they said, "What have we to do
   with Thee?" [140] They had faith, but not charity; hence they were
   devils. Boast not of faith; so far thou art on a level with the devils.
   Say not to Christ, What have I to do with Thee? For Christ's unity
   speaks to thee. Come, learn peace, return to the bowels of the dove.
   Thou hast been baptized without; have fruit, and thou returnest to the
   ark.

   22. But sayest thou, "Why do you seek us if we are bad men?" That you
   may be good. The reason why we seek you is, because you are bad; for if
   you were not bad, we should have found you, and would not be seeking
   you. He who is good is already found; he who is bad is still sought
   after. Consequently, we are seeking you; return ye to the ark. "But I
   have baptism already." "Though I should know all mysteries, [141] and
   have prophecy and all faith, so as to remove mountains, but have not
   charity, I am nothing." Let me see fruit there; let me see the olive
   there, and thou art called back to the ark.

   23. But what sayest thou? "Behold, we suffer many evils." Would that ye
   suffered these for Christ, not for your own honor! Hear what follows:
   They, indeed, boast sometimes, because they do many alms, give to the
   poor; because they suffer afflictions: but it is for Donatus, not for
   Christ. Consider how thou sufferest; for if thou sufferest for Donatus,
   it is for a proud man: thou art not in the dove if thou art suffering
   for Donatus. Donatus was not the friend of the Bridegroom; for had he
   been, he would have sought the glory of the Bridegroom, not his own.
   See the friend of the Bridegroom saying, "This is He that baptizeth."
   He, for whom thou art suffering, was not the friend of the Bridegroom.
   Thou hast not the wedding garment; and if thou art come to the feast,
   thou wilt be put out of doors; nay, thou hast been cast out of doors
   already, and for that reason thou art wretched: return at length, and
   do not boast. Hear what the apostle says: "Though I should distribute
   all my goods to the poor, and give my body to be burnt, but have not
   charity." See what thou dost not have. "Though," he saith, "I should
   give my body to be burnt;" and that, too, for the name of Christ; but
   since there are many who do this boastfully, not with charity,
   therefore, "Though I should give my body to be burnt, and have not
   charity, it profiteth me nothing." [142] It was by charity those
   martyrs, who suffered in time of persecution, did this; but these men
   do it of their vanity and pride; for in the absence of a persecutor,
   they throw themselves headlong into destruction. Come, then, that thou
   mayest have charity. "But we have our martyrs." What martyrs? They are
   not doves; hence they attempted to fly, and fell over the rock.

   24. You see then, my brethren, that all things cry against them, all
   the divine pages, all prophecy, the whole gospel, all the apostolic
   letters, every sigh of the dove, and yet they awake not, they do not
   yet rouse from their sleep. But if we are the dove, let us groan, let
   us persevere, let us hope; God's compassion will be with you, that the
   fire of the Holy Spirit may glow in your simplicity; and they will
   come. There must be no despairing; pray, preach, love; the Lord is able
   to the utmost. Already they begin to be sensible of their shame; many
   have become sensible of it, and blushed; Christ will aid, that the rest
   also may become sensible of it. However, my brethren, at least let the
   chaff alone remain there; let all the grain be gathered together; let
   whatever has borne fruit among them return to the ark by the dove.

   25. Failing everywhere else, what do they now allege against us, not
   finding what to say? They have taken away our houses, they have taken
   away our estates. They bring forward wills. "See, Gaius Seius made a
   grant of an estate to the church over which Faustinus presided." Of
   what church was Faustinus bishop? What is the church? To the church
   over which Faustinus presided, said he. But Faustinus presided not over
   a church, but over a sect. The dove, however, is the Church. Why cry
   out? We have not devoured houses; let the dove have them. Let inquiry
   be made who the dove is, and let her have them. For you know, my
   brethren, that those houses of theirs are not Augustin's; and if you
   know it not, and imagine that I delight in the possession of them, God
   knows, yea, knows my judgment respecting those estates, and even what I
   suffer in that matter; He knows my groaning, since He has deigned to
   impart to me somewhat of the dove. Behold, there are those estates; by
   what right dost thou assert thy claim to them? By divine right, or by
   human? Let them answer: Divine right we have in the Scriptures, human
   right in the laws of kings. By what right does every man possess what
   he possesses? Is it not by human right? For by divine right, "The earth
   is the Lord's, and the fullness thereof." [143] The poor and the rich
   God made of one clay; the same earth supports alike the poor and the
   rich. By human right, however, one says, This estate is mine, this
   house is mine, this servant is mine. By human right, therefore, is by
   right of the emperors. Why so? Because God has distributed to mankind
   these very human rights through the emperors and kings of this world.
   Do you wish us to read the laws of the emperors, and to act by the
   estates according to these laws? If you will have your possession by
   human right, let us recite the laws of the emperors; let us see whether
   they would have the heretics possess anything. But what is the emperor
   to me? thou sayest. It is by right from him that thou possessest the
   land. Or take away rights created by emperors, and then who will dare
   say, That estate is mine, or that slave is mine, or this house is mine?
   If, however, in order to their possessing these things, men have
   received rights derived from kings, will ye that we read the laws, that
   you may be glad in having even a single garden, and impute it to
   nothing but the clemency of the dove that you are permitted to remain
   in possession even there? For there are to be read well known laws, in
   which the emperors have directed that those who, being outside the
   communion of the Catholic Church, usurp to themselves the name of
   Christians, and are not willing in peace to worship the Author of
   peace, may not dare to possess anything in the name of the Church.

   26. But what have we to do with the emperor? But I have already said
   that we are treating of human right. And yet the apostle would have us
   obey kings, would have us honor kings, and said, "Honor the king."
   [144] Do not say, What have I to do with the king? as in that case,
   what have you to do with the possession? It is by the rights derived
   from kings that possessions are enjoyed. Thou hast said, What have I to
   do with the king? Say not then that the possessions are thine; because
   it is to those same human rights, by which men enjoy their possessions,
   thou hast referred them. But it is with divine right I have to do,
   saith he. Well, let us read the Gospel; let us see how far extends the
   Catholic Church of Christ, upon whom the dove came, which taught, "This
   is He that baptizeth." In what way, then, can he possess by divine
   right, who says, "I baptize;" whilst the dove says, "This is He that
   baptizeth;" whilst the Scripture says, "My dove is one, the only one of
   her mother"? Why have you torn the dove?--nay, rather, have torn your
   own bowels, for while you are yourselves torn to pieces, the dove
   continues entire. Therefore, my brethren, if, driven from every point,
   they have nothing to say, I will tell them what to do; let them come to
   the Catholic Church, and together with us, they will have not only the
   earth, but Him also who made heaven and earth.
     __________________________________________________________________

   [116] Rom. viii. 26.

   [117] 2 Cor. v. 6.

   [118] Gen. viii. 6, 9.

   [119] Phil. ii. 21.

   [120] Acts ii. 1, 4.

   [121] Acts vii. 51-59.

   [122] Luke xxiii. 34.

   [123] Matt. iii. 16.

   [124] Cant. vi. 8.

   [125] Matt. iii. 14.

   [126] 2 Tim. ii. 19.

   [127] Ps. ii. 8.

   [128] Isa. ii. 3.

   [129] Matt. xxviii. 19.

   [130] Gen. xxii. 18; Gal. iii. 16.

   [131] Gen. xi. 1-9.

   [132] Matt. xxvii. 34.

   [133] 1 Cor. xi. 29.

   [134] Acts ix.

   [135] Acts ii.

   [136] Acts viii. 5-23.

   [137] Supereminentiorem.

   [138] Sacramenta.

   [139] Jas. ii. 19.

   [140] Mark i. 24.

   [141] Sacramenta.

   [142] 1 Cor. xiii. 2, 3.

   [143] Ps. xxiv. i.

   [144] 1 Pet. ii. 17.
     __________________________________________________________________

   Tractate VII.

   Chapter I. 34-51

   1. We rejoice at your numbers, for you have come together with
   readiness and in greater numbers than we could have hoped. This it is
   that delights and consoles us in all the labors and dangers of this
   life, your love towards God, and pious zeal, and assured hope, and
   fervor of spirit. You heard when the psalm was read, "that the needy
   and poor man cries to God in this world." [145] For it is the voice, as
   you have often heard, and ought to remember, not of one man, and yet of
   one man; not of one, because the faithful are many--many grains
   groaning amid the chaff diffused throughout the whole world--but of
   one, because all are members of Christ, and thus one body. This people,
   then, poor and needy, does not know to rejoice with the world: its
   grief is within, and its joy is within, where no one sees but He who
   listens to him who groans, and crowns him who hopes. The rejoicing of
   the world is vanity. With great expectation is it hoped for and it
   cannot, when it comes, be held fast. For this day which is a day of
   rejoicing in this city to the lost, to-morrow will, of course, cease to
   be; nor will they themselves be the same tomorrow that they are to-day.
   And all things pass away, fly away, and vanish like smoke; and woe to
   those who love such things! For every soul follows what it loves. "All
   flesh is grass, and all the goodliness thereof as the flower of the
   field: the grass withereth, the flower fadeth; but the word of the Lord
   abideth forever." [146] Behold what thou must love if thou dost desire
   to abide for ever. But thou hadst this to reply: How can I apprehend
   the word of God? "The Word was made flesh, and dwelt among us." [147]

   2. Wherefore, beloved, let it belong to our neediness and poverty to
   grieve for those who seem to themselves to abound. For their joy is as
   that of madmen. But as a madman rejoices for the most part in his
   madness, and laughs, and grieves over him who is in his senses, so let
   us, beloved, if we have received the medicine coming from heaven,
   because we all were madmen, as if made whole, because those things
   which we did love we do not love,--let us, I say, groan unto God for
   those who are yet in madness, for He is able to save them also. And
   there is need that they should look upon themselves and be displeased
   with themselves: to behold they desire, and to behold themselves they
   have not known. For if they for a little turn their eyes upon
   themselves, they see their own confusion. But until this take place,
   let our pursuits be different, let the recreations of our souls be
   different; our grief avails more than their joy. As far as regards the
   number of the brethren, it is difficult to conceive that any one of the
   men should have been carried away by that celebration; but as regards
   the number of the sisters, it grieves us, and this is a greater cause
   for grief, that they do not rather repair to the Church, whom if not
   fear, modesty at all events ought to deter from the public scene. May
   He see to this who sees it; and may His mercy be present to heal all.
   Let us who have come together feed upon the feast of God, and let our
   joy be His word. For He has invited us to His gospel, and He is our
   food, than whom nothing is sweeter, if only a man have a healthy palate
   in his heart.

   3. But I imagine, beloved brethren, that you remember that this Gospel
   is read in order in suitable portions; and I think that it has not
   escaped you what has lately been treated of, specially the recent
   matters concerning John and the dove. Concerning John, namely, what new
   thing he learned concerning the Lord by means of the dove, although he
   had already known the Lord. And this was discovered by the inspiration
   of the Spirit of God, that John indeed already knew the Lord, but that
   the Lord Himself was to baptize, that the power of baptizing He would
   not transfer from Himself to any one, this he learned by means of the
   dove, because it was said to him, "On whom thou shalt see the Spirit
   descending as a dove, and abiding upon Him, this is He which baptizeth
   with the Holy Ghost." [148] What is "This is He"? Not another, although
   by means of another. But why by means of a dove? Many things were said,
   and I am not able, nor is there need that I should go over
   all;--principally, however, to denote peace, because also the trees
   which were baptized outside, because the dove found in them fruit, it
   brought to the ark, as you remember the dove sent out by Noah from the
   ark, which floated on the flood and was washed by baptism, was not
   submerged. When, then, it was sent forth, it brought an olive branch;
   but it had not leaves alone, it had also fruit. [149] This, then, we
   ought to wish for our brethren who are baptized outside, that they may
   have fruit; the dove will not permit them to remain outside, but bring
   them back to the ark. For the whole of fruit is charity, without which
   a man is nothing, whatever else he have. And this, which is most fully
   said by the apostle, we have mentioned and recounted. For he says,
   "Though I speak with the tongues of men and of angels, and have not
   charity, I am become as sounding brass or a tinkling cymbal; and though
   I should have all knowledge, and know all mysteries, and have all
   prophecy, and should have all faith" (but in what sense did he say all
   faith?), "so that I could remove mountains, and have not charity, I am
   nothing. And though I should distribute all my goods to the poor, and
   though I should give my body to be burned, and have not charity, it
   profiteth me nothing." [150] But in no manner are they able to say that
   they have charity who divide unity. These things were said: let us see
   what follows.

   4. John bare record because he saw. What record did he bear? "That this
   is the Son of God." It behoved, then, that He should baptize who is
   God's only Son, not His adopted son. Adopted sons are the ministers of
   the only Son: the only Son has power; the adopted, the ministry. In the
   case that a minister baptizes who does not belong to the number of
   sons, because he lives evilly and acts evilly, what is our consolation?
   "This is He which baptizeth."

   5. "The next day, John stood, and two of his disciples; and looking
   upon Jesus as He walked, he saith, Behold the Lamb of God!" Assuredly,
   in a special sense, the Lamb; for the disciples were also called lambs:
   "Behold, I send you as lambs in the midst of wolves." [151] They were
   also called light: "Ye are the light of the world;" [152] but in
   another sense is He called so, concerning whom it was said, "That was
   the true light, which lighteth every man that cometh into the world."
   [153] In like manner was He called the dove in a special sense, alone
   without stain, without sin; not one whose sins have been washed away,
   but One who never had stain. For what? Because John said concerning the
   Lord, "Behold the Lamb of God," was not John himself a lamb? Was he not
   a holy man? Was he not the friend of the Bridegroom? Wherefore, with a
   special meaning, said John of Him, "This is the Lamb of God;" because
   solely by the blood of this Lamb alone could men be redeemed.

   6. My brethren, if we acknowledge our price, that it is the blood of
   the Lamb, who are they who this day celebrate the festival of the blood
   of I know not what woman, and how ungrateful are they! The gold was
   snatched, they say, from the ear of a woman, and the blood ran, and the
   gold was placed on a pair of scales or on a balance, and the advantage
   was much on the side of the blood. If the blood of a woman was
   sufficiently weighty to outweigh the gold, what power to outweigh the
   world has the blood of the Lamb by whom the world was made? And,
   indeed, that spirit, I know not who, was pacified by the blood that he
   should depress the weight. Impure spirits knew that Jesus Christ would
   come, they had heard of His coming from the angels, they had heard of
   it from the prophets, and they expected it. For if they were not
   expecting it, why did they exclaim, "What have we to do with Thee? art
   Thou come before the time to destroy us? We know who Thou art; the Holy
   One of God." [154] They expected that He would come, but they were
   ignorant of the time. But what have you heard in the psalm regarding
   Jerusalem? "For Thy servants have taken pleasure in her stones, and
   will pity the dust thereof. Thou shall arise," says he, "and have mercy
   upon Zion: for the time is come that Thou wilt have mercy upon her."
   [155] When the time came for God to have mercy, the Lamb came. What
   sort of a Lamb whom wolves fear? What sort of a Lamb is it who, when
   slain, slew a lion? For the devil is called a lion, going about and
   roaring, seeking whom he may devour. [156] By the blood of the Lamb the
   lion was vanquished. Behold the spectacles of Christians. And what is
   more: they with the eyes of the flesh behold vanity, we with the eyes
   of the heart behold truth. Do not think, brethren, that our Lord God
   has dismissed us without spectacles; for if there are no spectacles,
   why have ye come together to-day? Behold, what we have said you saw,
   and you exclaimed; you would not have exclaimed if you had not seen.
   And this is a great thing to see in the whole world, the lion
   vanquished by the blood of the Lamb: members of Christ delivered from
   the teeth of the lions, and joined to the body of Christ. Therefore
   some spirit or other contrived the counterfeit that His image should be
   bought for blood, because he knew that the human race was at some time
   to be redeemed by the precious blood. For evil spirits counterfeit
   certain shadows of honor to themselves, that they may deceive those who
   follow Christ. So much so, my brethren, that those who seduce by means
   of amulets, by incantations, by the devices of the enemy, mingle the
   name of Christ with their incantations: because they are not now able
   to seduce Christians, so as to give them poison they add some honey,
   that by means of the sweet the bitter may be concealed, and be drunk to
   ruin. So much so, that I know that the priest of that Pilleatus was
   sometimes in the habit of saying, Pilleatus himself also is a
   Christian. Why so, brethren, unless that they were not able otherwise
   to seduce Christians?

   7. Do not, then, seek Christ elsewhere than where Christ wished Himself
   to be preached to you; and as He wished Himself to be preached to you,
   in that fashion hold Him fast, in that manner write Him on your heart.
   It is a wall against all the assaults, and against all the snares of
   the enemy. Do not fear, he does not tempt unless he has been permitted;
   it is certain that he does nothing unless permitted or sent. He is sent
   as an evil angel by a power holding him in control: he is permitted
   when he asks anything; and this, brethren, does not take place unless
   that the just may be tried, the unjust punished. Why, then, dost thou
   fear? Walk in the Lord thy God; be thou assured, what He does not wish
   thee to suffer thou dost not suffer; what He permits thee to suffer is
   the scourge of one correcting, not the punishment of one condemning. We
   are being educated for an eternal inheritance, and do we spurn to be
   scourged? My brethren, if a boy were to refuse the punishment of cuffs
   or stripes from his father, would he not be called proud, incorrigible,
   ungrateful towards paternal discipline? And for what does an earthly
   father educate his son? That he may not lose the temporal things which
   he has acquired for him, which he has collected for him, which he does
   not wish him to lose, which he who leaves them cannot retain eternally.
   He does not teach a son with whom he is to possess, but one who is to
   possess after him. My brethren, if a father teaches a son who is to
   succeed him, and teaches him also that he will have to pass through all
   these things, in same way as he who is admonishing him is destined to
   pass through them, how do you wish that He educate us, our Father to
   whom we are not to succeed, but to whom we are to approach, and with
   whom we are to abide eternally in an inheritance which does not decay
   nor die, and which no storms can desolate? He is Himself both the
   inheritance and the Father. Shall we possess Him, and ought we not to
   undergo training? Let us hear the instruction of the Father. When our
   head aches, let us not have recourse to the superstitious intercessor,
   to the diviners and remedies of vanity. My brethren, shall I not mourn
   over you? Daily do I find these things; and what shall I do? Not yet
   have I persuaded Christians that their hope ought to be placed in God.
   Behold, if one dies to whom one of these remedies has been given (and
   how many have died with remedies, and how many have lived without
   them!), with what confidence does the spirit go forth to God? He has
   lost the sign of Christ, and has received the sign of the devil.
   Perhaps he may say that he has not lost the sign of Christ. Thou canst
   have, then, the sign of Christ along with the sign of the devil. Christ
   does not desire community of ownership, but He desires to possess alone
   what He has purchased. He has bought at so great a price that He may
   possess alone: thou makest Him the partner of that devil to whom thou
   didst sell thyself by thy sin. "Woe to the double-hearted," [157] to
   those who in their hearts give part to God and part to the devil. God,
   being angry that the devil has part there, departs, and the devil will
   possess the whole. Not in vain, therefore, says the apostle, "Neither
   give place to the devil." [158] Let us know the Lamb, then, brethren;
   let us know our price.

   8. "John stood, and two of his disciples." Behold two of John's
   disciples: since John, the friend of the Bridegroom, was such as he
   was, he sought not his own glory, but bore witness to the truth. Did he
   wish that his disciples should remain with him and not follow the Lord?
   Rather he himself showed hisdisciples whom they should follow. For they
   accounted of him as though he were the lamb; and he said, "Why do you
   give heed to me? I am not the lamb; behold the Lamb of God," of whom
   also he had already said, Behold the Lamb of God. And what benefit does
   the Lamb of God confer upon us? "Behold," he says, "who taketh away the
   sin of the world." The two who were with John followed Him when they
   heard this.

   9. Let us see what follows: "Behold the Lamb of God." This John said,
   and the two disciples heard him speak, and followed Jesus. Then Jesus
   turned and saw them following, and saith unto them, "What seek ye?" And
   they said, "Rabbi (that is to say, being interpreted, Master), where
   dwellest Thou?" They did not follow Him in such manner as that they
   should cleave to Him; for it is plain when they clave unto Him, for He
   called them from the ship. For one of the two was Andrew, as you have
   just heard, and Andrew was the brother of Peter; and we know from the
   Gospel that the Lord called Peter and Andrew from the ship, saying,
   "Come ye after me, and I will make you fishers of men." [159] And from
   that time they clave unto Him, so as not to go away. On the present
   occasion these two followed Him, not as those who were not again to
   leave Him, but to see where He dwelt, and to fulfill the Scripture:
   "Let thy foot wear out the threshold of His doors; arise to come to Him
   continually, and be instructed in His precepts." [160] He showed them
   where He dwelt: they came and remained with Him. What a blessed day
   they spent, what a blessed night! Who can make known to us those things
   which they heard from the Lord? Let us also build in our heart, and
   make a house into which He may come and teach us, and have converse
   with us.

   10. "What seek ye?" They said unto Him, "Rabbi (which is to say, being
   interpreted, Master), where dwellest Thou? He says to them, Come and
   see. And they came and saw where He dwelt, and abode with Him that day:
   and it was about the tenth hour." Do we think that it did in no wise
   pertain to the evangelist to tell us what hour it was? Is it possible
   that he wished us to give heed to nothing in that, to inquire after
   nothing? It was the tenth hour. That number signifies the law, because
   the law was given in ten commandments. But the time had come for the
   law to be fulfilled by love, because it could not be fulfilled by the
   Jews by fear. Hence the Lord says, "I am not come to destroy the law,
   but to fulfill." [161] Suitably, then, at the tenth hour did these two
   follow Him, at the testimony of the friend of the Bridegroom, and that
   He at the tenth hour heard "Rabbi (which is interpreted, Master)." If
   at the tenth hour the Lord heard Rabbi, and the tenth number pertains
   to the law, the master of the law is no other than the giver of the
   law. Let no one say that one gave the law, and that another teaches the
   law: for the same teaches it who gave it; He is the Master of His own
   law, and teaches it. And mercy is in His tongue, therefore mercifully
   teacheth He the law, as it is said regarding wisdom, "The law and mercy
   doth she carry in her tongue." [162] Do not fear that thou art not able
   to fulfill the law, flee to mercy. If thou canst not fulfill the law,
   make use of that covenant, make use of the bond, make use of the
   prayers which the heavenly One, skilled in the law, has ordained and
   composed for you.

   11. For those who have a cause, and wish to supplicate the emperor,
   seek for some one skilled in the law, and trained in the schools, to
   compose their petition for them; lest perchance, if they ask in an
   unbecoming manner, they not only do not obtain what they seek, but get
   punishment instead of a benefit. When, therefore, the apostles sought
   to petition, and could not find how to approach the Emperor God, they
   said unto Christ, "Lord, teach us to pray;" that is to say, "O thou who
   art our skilled One in the law, our Assessor, yea, the Concessor of
   God, compose for us prayers." And the Lord taught them from the book of
   the celestial law, taught them how to pray; and in that which He
   taught, He laid down a certain condition: "Forgive us our debts, as we
   also forgive our debtors." [163] If thou seekest not according to the
   law, thou becomest guilty. Dost thou not tremble before the Emperor,
   having become guilty? Offer the sacrifice of humility, offer the
   sacrifice of mercy; pray, saying, Forgive me, for I also forgive. But
   if thou sayest, do. For what wilt thou do? whither wilt thou go if thou
   hast lied in thy prayers? Not as it is said in the forum, thou shalt
   lose the benefit of the rescript; but thou shall not obtain a rescript.
   For it is the law of the forum that he who shall have lied in his
   petition shall derive no benefit from that which he has obtained. But
   this among men, because a man can be deceived: the emperor might have
   been deceived, when thou didst address to him thy petition; for thou
   saidest what thou wouldest, and he to whom thou didst speak knew not
   whether it was true or false; he sent thee away to thy adversary to be
   confuted if possible, so that if before the judge thou shouldest be
   convicted of falsehood (because he was not able not to grant the
   rescript, not knowing whether thou hadst lied), thou shouldest lose the
   benefit of the rescript, in the place to which thou hadst taken it. But
   God, who knows whether thou liest or speakest the truth, does not cause
   thee to lose in the judgment the benefit, but does not permit thee to
   obtain it, because thou hast dared to lie to the Truth.

   12. What, then, wilt thou do? Tell me. To fulfill the law in every
   part, so as to offend in nothing, is difficult: the condition of guilt
   is therefore certain; wilt thou refuse to use the remedy? Behold, my
   brethren, what a remedy the Lord hath provided for the sicknesses of
   the soul! What then? When thy head aches, we praise thee if thou
   placest the gospel at thy head, instead of having recourse to an
   amulet. For so far has human weakness proceeded, and so lamentable is
   the estate of those who have recourse to amulets, that we rejoice when
   we see a man who is upon his bed, and tossed about with fevers and
   pains, placing his hope on nothing else than that the gospel lies at
   his head; not because it is done for this purpose, but because the
   gospel is preferred to amulets. If, then, it is placed at the head to
   allay the pain of the head, is it not placed at the heart to heal it
   from sin? Let it be done then. Let what be done? Let it be placed at
   the heart, let the heart be healed. It is well,--well that thou
   shouldest have no further care regarding the safety of the body, than
   to ask it from God. If He knows that it will do thee good, He will give
   it thee; if He give it not to thee, it would not have profited thee to
   have it. How many are sick in bed, and for that reason are innocent!
   for if they were to recover, they would go forth to commit acts of
   wickedness. To how many is health an injury! The robber who goes forth
   to the narrow path to slay a man, how much better for him would it have
   been to have been sick! And he who rises by night to dig through his
   neighbor's wall, how much better for him to be tossed by fever! If he
   were ill, he would have been comparatively innocent; being well, he is
   guilty of wickedness. It is known, then, to God what is expedient for
   us: let us make this only our endeavor, that our hearts be whole from
   sins; and when it happens that we are scourged in the body, let us pray
   to Him for relief. The Apostle Paul besought Him that He would take
   away the thorn in his flesh, and He would not. Was he disturbed? Was he
   filled with sadness, and did he speak of himself as deserted? Rather
   did he say that he was not deserted, because that was not taken away
   which he desired to be taken away, to the end that infirmity might be
   cured. For this he found in the voice of the Physician, "My grace is
   sufficient for thee; for my strength is made perfect in weakness."
   [164] Whence knowest thou, then, that God does not wish to heal thee?
   As yet it is expedient for thee to be scourged. Whence knowest thou how
   diseased that is which the physician cuts, using his knife on the
   diseased parts? Does he not know the measure, what he is to do, and how
   far he is to do it? Does the shrieking of him he cuts restrain the
   hands of the physician cutting according to his art? The one cries, the
   other cuts. Is he cruel who does not listen to the man crying out, or
   is he not rather merciful in following the wound, that he may heal the
   sick man? These things have I said, my brethren, in order that no one
   seek any other aid than that of God, when we happen to be under the
   reproof of God. See that ye perish not; see that ye do not depart from
   the Lamb, and be devoured by the lion.

   13. We have declared, then, why it was at the tenth hour. Let us see
   what follows: "One of the two which heard John speak, and followed Him,
   was Andrew, Simon Peter's brother. He findeth his own brother Simon,
   and saith unto him, We have found the Messias, which is, being
   interpreted, the Christ." Messias, in Hebrew; Christ, in Greek; in
   Latin, Anointed. Chrisma is anointing in Greek; Christ, therefore, is
   the Anointed. He is peculiarly anointed, pre-eminently anointed;
   wherewith all Christians are anointed, He is pre-eminently anointed.
   Hear how He speaks in the psalm: "Wherefore God, Thy God, hath anointed
   Thee with the oil of gladness above Thy fellows." For all the holy ones
   are His fellows, but He in a peculiar sense is the Holy of Holies,
   peculiarly anointed, peculiarly Christ.

   14. "And he brought him to Jesus; and when Jesus beheld him, He said,
   Thou art Simon the son of Joannes: thou shall be called Cephas, which
   is, by interpretation, Peter." It is not a great thing that the Lord
   said whose son Peter was. What is great to the Lord? He knew all the
   names of His own saints, whom He predestinated before the foundation of
   the world; and dost thou wonder that He said to one man, Thou art the
   son of this man, and thou shall be called this or that? Is it a great
   matter that He changed his name, and converted it from Simon to Peter?
   Peter is from petra, a rock, but the petra [rock]; is the Church; in
   the name of Peter, then, was the Church figured. And who is safe,
   unless he who builds upon the rock? And what saith the Lord Himself?
   "He that heareth these my words, and doeth them, I will liken him unto
   a wise man building his house upon a rock" (he doth not yield to
   temptation). "The rain descended, the floods came, the winds blew, and
   beat upon that house; and it fell not: for it was founded upon a rock.
   But he that heareth my words, and doeth them not" (now let each one of
   us fear and beware), "I will liken him to a foolish man, who built his
   house upon the sand: the rain descended, the floods came, the winds
   blew, and beat upon that house; and it fell: and great was the fall of
   it." [165] What profit is it to enter the Church for him who builds
   upon the sand? For, by hearing and not doing, he builds indeed, but on
   the sand. For if he hears nothing, he builds nothing; but if he hears,
   he builds. But we ask, Where? For if he hears and does, he builds upon
   the rock; if he hears and does not, he builds upon the sand. There are
   two kinds of builders, those building upon the rock, and those building
   upon the sand. What, then, are those who do not hear? Are they safe?
   Does He say that they are safe because they do not build? They are
   naked beneath the rains, before the winds, before the floods; when
   these come, they carry away those persons before they overthrow the
   houses. It is then the only security, both to build, and to build upon
   the rock. If thou wilt hear and do not, thou buildest; but thou
   buildest a ruin: and when temptation comes it overthrows the house, and
   carries away thee with the ruin. But if thou dost not hear, thou art
   naked; thou thyself art dragged away by those temptations. Hear, then,
   and do; it is the only remedy. How many, perchance, on this day, by
   hearing and not doing, are hurried away on the stream of this festival!
   For, through hearing and not doing, the flood cometh, this annual
   festival; the torrent is filled, it will pass away and become dry, but
   woe to him whom it shall carry away! Know this, then, beloved, that
   unless a man hears and does, he builds not upon the rock, and he does
   not belong to that great name which the Lord so commended. For He has
   called thy attention. For if Simon had been called Peter before, thou
   wouldest not have so clearly seen the mystery of the rock, and thou
   wouldest have thought that he was called so by chance, not by the
   providence of God; therefore God willed that he should be called first
   something else, that by the very change of name the reality of the
   sacrament might be commended to our notice.

   15. "And the day following He would go forth into Galilee, and finding
   Philip, He saith unto him, Follow me. Now he was of the city of Andrew
   and Peter. And Philip findeth Nathanael" (Philip who had been already
   called by the Lord); "and he said unto him, We have found Him, of whom
   Moses in the law, and the prophets, did write, Jesus, the son of
   Joseph." He was called the son of that man to whom His mother had been
   espoused. For that He was conceived and born while she was still a
   virgin, all Christians know well from the Gospel. This Philip said to
   Nathanael, and he added the place, "from Nazareth." And Nathanael said
   unto him, "From Nazareth something good can come." What is the meaning,
   brethren? Not as some read, for it is likewise wont to be read, "Can
   any good thing come out of Nazareth?" For the words of Philip follow,
   who says, "Come and see." But the words of Philip can suitably follow
   both readings, whether you read it thus, as confirming, "From Nazareth
   something good can come," to which Philip replies, "Come and see;" or
   whether as doubting, and making the whole a question, "Can any good
   thing come out of Nazareth? Come and see." Since then, whether read in
   this manner or in that, the words following are not incompatible, it is
   for us to inquire which of the two interpretations we shall adopt.

   16. What sort of a man this Nathanael was, we prove by the words which
   follow. Hear what sort of a man he was; the Lord Himself bears
   testimony. Great is the Lord, known by the testimony of John; blessed
   Nathanael, known by the testimony of the truth. Because the Lord,
   although He had not been commended by the testimony of John, Himself to
   Himself bore testimony, because the truth is sufficient for its own
   testimony. But because men were not able to receive the truth, they
   sought the truth by means of a lamp, and therefore John was sent to
   show them the Lord. Hear the Lord bearing testimony to Nathanael:
   "Nathanael said unto him, Can any good thing come out of Nazareth?
   Philip says to him, Come and see. And Jesus sees Nathanael coming to
   Him, and says concerning him, Behold an Israelite indeed, in whom is no
   guile." Great testimony! Not of Andrew, nor of Peter, nor of Philip was
   that said which was said of Nathanael, "Behold an Israelite indeed, in
   whom is no guile."

   17. What do we then, brethren? Ought this man to be the first among the
   apostles? Not only is Nathanael not found as first among the apostles,
   but he is neither the middle nor the last among the twelve, although
   the Son of God bore such testimony to him, saying, "Behold an Israelite
   indeed, in whom is no guile." Is the reason asked for? In so far as the
   Lord intimates, we find a probable reason. For we ought to understand
   that Nathanael was learned and skilled in the law and for that reason
   was the Lord unwilling to place him among His disciples, because He
   chose unlearned persons, that He might by them confound the world.
   Listen to the apostle speaking these things: "For ye see," saith he,
   "your calling, brethren, how that not many wise men after the flesh,
   not many mighty, not many noble, are called: but God hath chosen the
   weak things of the world to confound the things which are mighty; and
   base things of the world, and things that are despised, hath God
   chosen, yea, and things which are not, as though they were things that
   are, to bring to nought things that are." [166] If a learned man had
   been chosen, perhaps he would have said that he was chosen for the
   reason that his learning made him worthy of choice. Our Lord Jesus
   Christ, wishing to break the necks of the proud, did not seek the
   orator by means of the fisherman, but by the fisherman He gained the
   emperor. Great was Cyprian as an orator, but before him was Peter the
   fisherman, by means of whom not only the orator, but also the emperor,
   should believe. No noble was chosen in the first place, no learned man,
   because God chose the weak things of the world that He might confound
   the strong. This man, then, was great and without guile, and for this
   reason only was not chosen, lest the Lord should seem to any to have
   chosen the learned. And from this same learning in the law, it came
   that when he heard "from Nazareth,"--for he had searched the Scripture,
   and knew that the Saviour was to be expected thence, what the other
   scribes and Pharisees had difficulty in knowing,--this man, then, very
   learned in the law, when he heard Philip saying, "We have found Him, of
   whom Moses in the law, and the prophets, did write, Jesus of Nazareth,
   the son of Joseph;"--this man, who knew the Scriptures excellently
   well, when he heard the name "Nazareth," was filled with hope, and
   said, "From Nazareth something good can come."

   18. Let us now see the rest concerning this man. "Behold an Israelite
   indeed, in whom is no guile." What is "in whom is no guile?" Perhaps he
   had no sin? Perhaps he was not sick? Perhaps he did not need a
   physician? God forbid. No one is born here in such fashion as not to
   need that Physician. What, then, is the meaning of the words, "in whom
   is no guile"? Let us search a little more intently--it will appear
   presently--in the name of the Lord. The Lord says dolus [guile]; and
   every one who understands Latin knows that dolus is when one thing is
   done and another feigned. Give heed, beloved. Dolus (guile) is not
   dolor (pain). I say this because many brethren, not well skilled in
   Latin, so speak as to say, Dolus torments him, using it for dolor.
   Dolus is fraud, it is deceit. When a man conceals one thing in his
   heart, and speaks another, it is guile, and he has, as it were, two
   hearts; he has, as it were, one recess of his heart where he sees the
   truth, and another recess where he conceives falsehood. And that you
   may know that this is guile, it is said in the Psalms, "Lips of guile."
   What are "lips of guile"? It follows, "In a heart and in a heart have
   they spoken evil." [167] What is "in a heart and in a heart," unless in
   a double heart? If, then, guile was not in Nathanael, the Physician
   judged him to be curable, not whole. A whole man is one thing, a
   curable another, an incurable a third: he who is sick, but not
   hopelessly sick, is called curable; he who is sick hopelessly,
   incurable; but he who is already whole does not need a physician. The
   Physician, then, who had come to cure, saw that he was curable, because
   there was no guile in him. How was guile not in him, if he is a sinner?
   He confesses that he is a sinner. For if he is a sinner, and says that
   he is a just man, there is guile in his mouth. Therefore in Nathanael
   He praised the confession of sin, He did not judge that he was not a
   sinner.

   19. Wherefore, when the Pharisees, who seemed righteous to themselves,
   blamed the Lord, because, as physician, he mixed with the sick, and
   when they said, "Behold with whom he eats, with publicans and sinners,"
   the Physician replied to the madmen, "They that are whole need not a
   physician, but they that are sick: I came not to call the righteous,
   but sinners." [168] That is to say, because you call yourselves
   righteous when you are sinners, because you judge yourselves to be
   whole when you are languishing, you put away from you the medicine, and
   do not hold fast health. Hence that Pharisee who had asked the Lord to
   dinner, was whole in his own eyes; but that sick woman rushed into the
   house to which she had not been invited, and, made impudent by the
   desire of health, approached not the head of the Lord, nor the hands,
   but the feet; washed them with tears, wiped them with her hair, kissed
   them, anointed them with ointment,--made peace, sinner as she was, with
   the footprints of the Lord. The Pharisee who sat at meat there, as
   though whole himself, blamed the Physician, and said within himself,
   "This man, if he were a prophet, would have known what woman touched
   his feet." He suspected that He knew not, because He did not repulse
   her to prevent His being touched with unclean hands; but He did know,
   He permitted Himself to be touched, that the touch itself might heal.
   The Lord, seeing the heart of the Pharisee, put forth a parable: "There
   was a certain creditor, which had two debtors; the one owed five
   hundred denars, and the other fifty; and when they had nothing to pay,
   he frankly forgave them both. Which of them loved him most?" He
   answered, "I suppose, Lord, he to whom he forgave most." And turning to
   the woman, He said unto Simon, "Seest thou this woman? I entered into
   thine house, thou gavest me no water for my feet; but she hath washed
   my feet with tears, and wiped them with the hairs of her head: thou
   gavest me no kiss; she hath not ceased to kiss my feet: thou gavest me
   no oil; she hath anointed my feet with ointment. Wherefore, I say unto
   thee, to her are forgiven many sins, for she loved much; but to whom
   little is forgiven, the same loveth little." [169] That is to say, thou
   art more sick, but thou thinkest thyself whole; thou thinkest that
   little is forgiven thee when thou owest more. Well did she, because
   guile was not in her, deserve medicine. What means, guile was not in
   her? She confessed her sins. This He also praises in Nathanael, that
   guile was not in him; for many Pharisees who abounded in sins said that
   they were righteous, and brought guile with them, which made it
   impossible for them to be healed.

   20. Jesus then saw this man in whom was no guile, and said, "Behold an
   Israelite indeed, in whom is no guile." Nathanael saith unto Him,
   "Whence knowest Thou me?" Jesus answered and said, "Before that Philip
   called thee, when thou wast under the fig (that is, under the
   fig-tree), I saw thee." Nathanael answered and said unto Him, "Rabbi,
   Thou art the Son of God; Thou art the King of Israel." Some great thing
   Nathanael may have understood in the saying, "When thou wast under the
   fig-tree, I saw thee, before that Philip called thee;" for his words,
   "Thou art the Son of God, Thou art the King of Israel," were not
   dissimilar to those of Peter so long afterwards, when the Lord said
   unto him, "Blessed art thou, Simon Barjona, for flesh and blood hath
   not revealed it unto thee, but my Father which is in heaven." And there
   He named the rock, and praised the strength of the Church's support in
   this faith. Here already Nathanael says, "Thou art the Son of God; Thou
   art the King of Israel." Wherefore? Because it was said to him, "Before
   that Philip called thee, when thou wast under the fig-tree, I saw
   thee."

   21. We must inquire whether this fig-tree signifies anything. Listen,
   my brethren. We find the fig-tree cursed because it had leaves only,
   and not fruit. [170] In the beginning of the human race, when Adam and
   Eve had sinned, they made themselves girdles of fig leaves. [171] Fig
   leaves then signify sins. Nathanael then was under the fig-tree, as it
   were under the shadow of death. The Lord saw him, he concerning whom it
   was said, "They that sat under the shadow of death, unto them hath
   light arisen." [172] What then was said to Nathanael? Thou sayest to
   me, O Nathanael, "Whence knowest thou me?" Even now thou speakest to
   me, because Philip called thee. He whom an apostle had already called,
   He perceived to belong to His Church. O thou Church, O thou Israel, in
   whom is no guile! if thou art the people, Israel, in whom is no guile,
   thou hast even now known Christ by His apostles, as Nathanael knew
   Christ by Philip. But His compassion beheld thee before thou knewest
   Him, when thou wert lying under sin. For did we first seek Christ, and
   not He seek us? Did we come sick to the Physician, and not the
   Physician to the sick? Was not that sheep lost, and did not the
   shepherd, leaving the ninety and nine in the wilderness, seek and find
   it, and joyfully carry it back on his shoulders? Was not that piece of
   money lost, and the woman lighted the lamp, and searched in the whole
   house until she found it? And when she had found it, "Rejoice with me,"
   she said to her neighbors, "for I have found the piece of money which I
   lost." [173] In like manner were we lost as the sheep, lost as the
   piece of money; and our Shepherd found the sheep, but sought the sheep;
   the woman found the piece of money, but sought the piece of money. What
   is the woman? The flesh of Christ. What is the lamp? "I have prepared a
   lamp for my Christ." [174] Therefore were we sought that we might be
   found; having been found, we speak. Let us not be proud, for before we
   were found we were lost, if we had not been sought. Let them then not
   say to us whom we love, and whom we desire to gain to the peace of the
   Catholic Church, "What do you wish with us? Why seek you us if we are
   sinners?" We seek you for this reason that you perish not: we seek you
   because we were sought; we wish to find you because we have been found.

   22. When, then, Nathanael had said "Whence knowest Thou me?" the Lord
   said to him, "Before that Philip called thee, when thou wast under the
   fig-tree, I saw thee." O thou Israel without guile, whosoever thou art;
   O people living by faith, before I called thee by my apostles, when
   thou wast under the shadow of death, and thou sawest not me, I saw
   thee. The Lord then says to him, "Because I said unto thee, I saw thee
   under the fig-tree, thou believest: thou shalt see a greater thing than
   these." What is this, thou shalt see a greater thing than these? And He
   saith unto him, "Verily, verily, I say unto you, ye shall see heaven
   open, and angels ascending and descending upon the Son of man."
   Brethren, this is something greater than "under the fig-tree I saw
   thee." For it is more that the Lord justified us when called than that
   He saw us lying under the shadow of death. For what profit would it
   have been to us if we had remained where He saw us? Should we not be
   lying there? What is this greater thing? When have we seen angels
   ascending and descending upon the Son of man?

   23. Already on a former occasion I have spoken of these ascending and
   descending angels; but lest you should have forgotten, I shall speak of
   the latter briefly by way of recalling it to your recollection. I
   should use more words if I were introducing, not recalling the subject.
   Jacob saw a ladder in a dream; and on a ladder he saw angels ascending
   and descending: and he anointed the stone which he had placed at his
   head. [175] You have heard that the Messias is Christ; you have heard
   that Christ is the Anointed. For Jacob did not place the stone, the
   anointed stone, that he might come and adore it: otherwise that would
   have been idolatry, not a pointing out of Christ. What was done was a
   pointing out of Christ, so far as it behoved such a pointing out to be
   made, and it was Christ that was pointed out. A stone was anointed, but
   not for an idol. A stone anointed; why a stone? "Behold, I lay in Zion
   a stone, elect, precious: and he that believeth on Him shall not be
   confounded." [176] Why anointed? Because Christus comes from chrisma.
   But what saw he then on the ladder? Ascending and descending angels. So
   it is the Church, brethren: the angels of God are good preachers,
   preaching Christ; this is the meaning of, "they ascend and descend upon
   the Son of man." How do they ascend, and how do they descend? In one
   case we have an example; listen to the Apostle Paul. What we find in
   him, let us believe regarding the other preachers of the truth. Behold
   Paul ascending: "I know a man in Christ fourteen years ago was caught
   up into the third heaven (whether in the body, or whether out of the
   body, I cannot tell: God knoweth), and that he heard unspeakable words,
   which it is not lawful for a man to utter." [177] You have heard him
   ascending, hear him descending: "I could not speak unto you as unto
   spiritual, but as unto carnal; as babes in Christ I have fed you with
   milk, not with meat." [178] Behold he descended who had ascended. Ask
   whether he ascended to the third heaven. Ask whether he descended to
   give milk to babes. Hear that he descended: "I became a babe in the
   midst of you, even as a nurse cherisheth her children." [179] For we
   see both nurses and mothers descend to babes, and although they be able
   to speak Latin, they shorten the words, shake their tongues in a
   certain manner, in order to frame childish endearments from a
   methodical language; because if they speak according to rule, the
   infant does not understand nor profit. And if there be a father well
   skilled in speaking, and such an orator that the forum resounds with
   his eloquence, and the judgment-seats shake, if he have a little son,
   on his return home he puts aside the forensic eloquence to which he had
   ascended, and in child's language descends to his little one. Hear in
   one place the apostle himself ascending and descending in the same
   sentence: "For whether," says he,"we be beside ourselves, it is to God;
   or whether we be sober, it is for your cause." [180] What is "we are
   beside ourselves"? That we see those things which it is not lawful for
   a man to speak. What is "we are sober for your cause? Have I judged
   myself to know anything among you, save Jesus Christ and Him
   crucified?" If the Lord Himself ascended and descended, it is evident
   that His preachers ascend by imitation, descend by preaching.

   24. And if we have detained you somewhat longer than is our wont, the
   design was that the dangerous hours might pass: we imagine that those
   people have now brought their vanity to a close. But let us, brethren,
   having fed upon the feasts of salvation, do what remains, that we may
   in a religious manner fill up the Lord's day with spiritual joys, and
   compare the joys of verity with the joys of vanity; [181] and if we are
   horrified, let us grieve; if we grieve, let us pray; if we pray, may we
   be heard; if we are heard, we gain them also.
     __________________________________________________________________

   [145] Ps. lxxiv. 21.

   [146] Isa. xl. 1-8.

   [147] John i. 14.

   [148] John i. 33.

   [149] Gen. viii. 8-11.

   [150] 1 Cor. xiii. 1-3.

   [151] Matt. x. 16.

   [152] Matt. v. 14.

   [153] John i. 9.

   [154] Mark i. 24.

   [155] Ps. cii. 13, 14.

   [156] 1 Pet. v. 8.

   [157] Ecclus. ii. 12.

   [158] Eph. iv. 27.

   [159] Matt. iv. 19.

   [160] Ecclus. vi. 36, 37.

   [161] Matt. v. 17.

   [162] Prov. xxxi. 26.

   [163] Luke xi. 1-4.

   [164] 2 Cor. xii. 8, 9.

   [165] Matt. vii. 24-27.

   [166] 1 Cor. i. 20-28.

   [167] Ps. xi. 3.

   [168] Matt. xi. 11-13.

   [169] Luke vii. 36-47.

   [170] Matt. xx. 19.

   [171] Gen. iii. 7.

   [172] Isa. ix. 2.

   [173] Luke xv. 4-10.

   [174] Ps. cxxxii. 17.

   [175] Gen. xxviii. 12-18.

   [176] Isa. xxviii. 16; 1 Pet. ii. 6.

   [177] 2 Cor. xii. 2-4.

   [178] 1 Cor. iii. 1, 2.

   [179] 1 Thess. ii. 7.

   [180] 2 Cor. v. 13.

   [181] [The heathen spectacles.]
     __________________________________________________________________

   Tractate VIII.

   Chapter II. 1-4

   1. The miracle indeed of our Lord Jesus Christ, whereby He made the
   water into wine, is not marvellous to those who know that it was God's
   doing. For He who made wine on that day at the marriage feast, in those
   six water-pots, which He commanded to be filled with water, the
   self-same does this every year in vines. For even as that which the
   servants put into the water-pots was turned into wine by the doing of
   the Lord, so in like manner also is what the clouds pour forth changed
   into wine by the doing of the same Lord. But we do not wonder at the
   latter, because it happens every year: it has lost its marvellousness
   by its constant recurrence. And yet it suggests a greater consideration
   than that which was done in the water-pots. For who is there that
   considers the works of God, whereby this whole world is governed and
   regulated, who is not amazed and overwhelmed with miracles? If he
   considers the vigorous power of a single grain of any seed whatever, it
   is a mighty thing, it inspires him with awe. But since men, intent on a
   different matter, have lost the consideration of the works of God, by
   which they should daily praise Him as the Creator, God has, as it were,
   reserved to Himself the doing of certain extraordinary actions, that,
   by striking them with wonder, He might rouse men as from sleep to
   worship Him. A dead man has risen again; men marvel: so many are born
   daily, and none marvels. If we reflect more considerately, it is a
   matter of greater wonder for one to be who was not before, than for one
   who was to come to life again. Yet the same God, the Father of our Lord
   Jesus Christ, doeth by His word all these things; and it is He who
   created that governs also. The former miracles He did by His Word, God
   with Himself; the latter miracles He did by the same Word incarnate,
   and for us made man. As we wonder at the things which were done by the
   man Jesus, so let us wonder at the things which where done by Jesus
   God. By Jesus God were made heaven, and earth, and the sea, all the
   garniture of heaven, the abounding riches of the earth, and the
   fruitfulness of the sea;--all these things which lie within the reach
   of our eyes were made by Jesus God. And we look at these things, and if
   His own spirit is in us they in such manner please us, that we praise
   Him that contrived them; not in such manner that turning ourselves to
   the works we turn away from the Maker, and, in a manner, turning our
   face to the things made and our backs to Him that made them.

   2. And these things indeed we see; they lie before our eyes. But what
   of those we do not see, as angels, virtues, powers, dominions, and
   every inhabitant of this fabric which is above the heavens, and beyond
   the reach of our eyes? Yet angels, too, when necessary, often showed
   themselves to men. Has not God made all these too by His Word, that is,
   by His only Son, our Lord Jesus Christ? What of the human soul itself,
   which is not seen, and yet by its works shown in the flesh excites
   great admiration in those that duly reflect on them,--by whom was it
   made, unless by God? And through whom was it made, unless through the
   Son of God? Not to speak as yet of the soul of man: the soul of any
   brute whatever, see how it regulates the huge body, puts forth the
   senses, the eyes to see, the ears to hear, the nostrils to smell, the
   taste to discern flavors--the members, in short, to execute their
   respective functions! Is it the body, not the soul, namely the
   inhabitant of the body, that doeth these things? The soul is not
   apparent to the eyes, nevertheless it excites admiration by these its
   actions. Direct now thy consideration to the soul of man, on which God
   has bestowed understanding to know its Creator, to discern and
   distinguish between good and evil, that is, between right and wrong:
   see how many things it does through the body! Observe this whole world
   arranged in the same human commonwealth, with what administrations,
   with what orderly degrees of authority, with what conditions of
   citizenship, with what laws, manners, arts! The whole of this is
   brought about by the soul, and yet this power of the soul is not
   visible. When withdrawn from the body, the latter is a mere carcase:
   first, it in a manner preserves it from rottenness. For all flesh is
   corruptible, and falls off into putridity unless preserved by the soul
   as by a kind of seasoning. But the human soul has this quality in
   common with the soul of the brute; those qualities rather are to be
   admired which I have stated, such as belong to the mind and intellect,
   wherein also it is renewed after the image of its Creator, after whose
   image man was formed. [182] What will this power of the soul be when
   this body shall have put on incorruption, and this mortal shall have
   put on immortality? [183] If such is its power, acting through
   corruptible flesh, what shall be its power through a spiritual body,
   after the resurrection of the dead? Yet this soul, as I have said, of
   admirable nature and substance, is a thing invisible, intellectual;
   this soul also was made by God Jesus, for He is the Word of God. "All
   things were made by Him, and without Him was nothing made."

   3. When we see, therefore, such deeds wrought by Jesus God, why should
   we wonder at water being turned into wine by the man Jesus? For He was
   not made man in such manner that He lost His being God. Man was added
   to Him, God not lost to Him. This miracle was wrought by the same who
   made all those things. Let us not therefore wonder that God did it, but
   love Him because He did it in our midst, and for the purpose of our
   restoration. For He gives us certain intimations by the very
   circumstances of the case. I suppose that it was not without cause He
   came to the marriage. The miracle apart, there lies something
   mysterious and sacramental in the very fact. Let us knock, that He may
   open to us, and fill us with the invisible wine: for we were water, and
   He made us wine, made us wise; for He gave us the wisdom of His faith,
   whilst before we were foolish. And it appertains, it may be, to this
   wisdom, together with the honor of God, and with the praise of His
   majesty, and with the charity of His most powerful mercy, to understand
   what was done in this miracle.

   4. The Lord, on being invited, came to the marriage. What wonder if He
   came to that house to a marriage, having come into this world to a
   marriage? For, indeed, if He came not to a marriage, He has not here a
   bride. But what says the apostle? "I have espoused you to one husband,
   to present you a chaste virgin to Christ." Why does he fear lest the
   virginity of Christ's bride should be corrupted by the subtilty of the
   devil? "I fear," saith he, "lest as the serpent beguiled Eve by his
   subtilty, so also your minds should be corrupted from the simplicity
   and chastity which is in Christ." [184] Thus has He here a bride whom
   He has redeemed by His blood, and to whom He has given the Holy Spirit
   as a pledge. He has freed her from the bondage of the devil: He died
   for her sins, and is risen again for her justification. [185] Who will
   make such offerings to his bride? Men may offer to a bride every sort
   of earthly ornament,--gold, silver, precious stones, houses, slaves,
   estates, farms,--but will any give his own blood? For if one should
   give his own blood to his bride, he would not live to take her for his
   wife. But the Lord, dying without fear, gave His own blood for her,
   whom rising again He was to have, whom He had already united to Himself
   in the Virgin's womb. For the Word was the Bridegroom, and human flesh
   the bride; and both one, the Son of God, the same also being Son of
   man. The womb of the Virgin Mary, in which He became head of the
   Church, was His bridal chamber: thence He came forth, as a bridegroom
   from his chamber, as the Scripture foretold, "And rejoiced as a giant
   to run his way." [186] From His chamber He came forth as a bridegroom;
   and being invited, came to the marriage.

   5. It is because of an indubitable mystery that He appears not to
   acknowledge His mother, from whom as the Bridegroom He came forth, when
   He says to her, "Woman, what have I to do with thee? Mine hour is not
   yet come." What is this? Did He come to the marriage for the purpose of
   teaching men to treat their mothers with contempt? Surely he to whose
   marriage He had come was taking a wife with the view of having
   children, and surely he wished to be honored by those children he would
   beget: had Jesus then come to the marriage in order to dishonor His
   mother, when marriages are celebrated and wives married with the view
   of having children, whom God commands to honor their parents? Beyond
   all doubt, brethren, there is some mystery lurking here. It is really a
   matter of such importance that some,--of whom the apostle, as we have
   mentioned before, has forewarned us to be on our guard, saying, "I
   fear, lest, as the serpent beguiled Eve by his subtilty, so also your
   minds should be corrupted from the simplicity and chastity which is in
   Christ,"--taking away from the credibility of the gospel, and asserting
   that Jesus was not born of the Virgin Mary, used to endeavor to draw
   from this place an argument in support of their error, so far as to
   say, How could she be His mother, to whom He said, "Woman, what have I
   to do with thee?" Wherefore we must answer them, and show them why the
   Lord said this, lest in their insanity they appear to themselves to
   have discovered something contrary to wholesome belief, whereby the
   chastity of the virgin bride may be corrupted, that is, whereby the
   faith of the Church may be injured. For in very deed, brethren, their
   faith is corrupted who prefer a lie to the truth. For these men, who
   appear to honor Christ in such wise as to deny that He had flesh, do
   nothing short of proclaiming Him a liar. Now they who build up a lie in
   men, what do they but drive the truth out of them? They let in the
   devil, they drive Christ out; they let in an adulterer, shut out the
   bridegroom, being evidently paranymphs, or rather, the panderers of the
   serpent. For it is for this object they speak, that the serpent may
   possess, and Christ be shut out. How doth the serpent possess? When a
   lie possesses. When falsehood possesses, then the serpent possesses;
   when truth possesses, then Christ possesses. For Himself has said, "I
   am the truth;" [187] but of that other He said, "He stood not in the
   truth, because the truth is not him." [188] And Christ is the truth in
   such wise that thou shouldst receive the whole to be true in Him. The
   true Word, God equal with the Father, true soul, true flesh, true man,
   true God, true nativity, true passion, true death, true resurrection.
   If thou say that any of these is false, rottenness enters, the worms of
   falsehood are bred of the poison of the serpent, and nothing sound will
   remain.

   6. What, then, is this, saith one, which the Lord saith, "Woman, what
   have I to do with thee?" Perhaps the Lord shows us in the sequel why He
   said this: "Mine hour," saith He, "is not yet come." For thus is how He
   saith, "Woman, what have I to do with thee? mine hour is not yet come."
   And we must seek to know why this was said. But first let us therefrom
   withstand the heretics. What says the old serpent, of old the hissing
   instiller of poison? What saith he? That Jesus had not a woman for His
   mother. Whence provest thou that? From this, saith he, because Jesus
   said, "Woman, what have I to do with thee?" Who has related this, that
   we should believe that Jesus said it? Who has related it? None other
   than John the evangelist. But the same John the evangelist said, "And
   the mother of Jesus was there." For this is how he has told us: "The
   next day there was a marriage in Cana of Galilee, and the mother of
   Jesus was there. And having been invited to the marriage, Jesus had
   come thither with His disciples." We have here two sayings uttered by
   the evangelist. "The mother of Jesus was there," said the evangelist;
   and it is the same evangelist that has told us what Jesus said to His
   mother. And see, brethren, how he has told us that Jesus answered His
   mother, having said first, "His mother said unto Him," in order that
   you may keep the virginity of your heart secure against the tongue of
   the serpent. Here we are told in the same Gospel, the record of the
   same evangelist, "The mother of Jesus was there," and "His mother said
   unto Him." Who related this? John the evangelist. And what said Jesus
   in answer to His mother? "Woman, what have I to do with thee?" Who
   relates this? The very same Evangelist John. O most faithful and
   truth-speaking evangelist, thou tellest me that Jesus said, "Woman,
   what have I to do with thee?" why hast thou added His mother, whom He
   does not acknowledge? For thou hast said that "the mother of Jesus was
   there," and that "His mother said unto Him;" why didst thou not rather
   say, Mary was there, and Mary said unto Him. Thou tellest as these two
   facts, "His mother said unto Him," and "Jesus answered her, Woman, why
   have I to do with thee?" Why doest thou this, if it be not because both
   are true? Now, those men are willing to believe the evangelist in the
   one case, when he tells us that Jesus said to His mother, "Woman, what
   have I to do with thee?" and yet they will not believe him in the
   other, when he says, "The mother of Jesus was there," and "His mother
   said unto Him." But who is he that resisteth the serpent and holds fast
   the truth, whose virginity of heart is not corrupted by the subtilty of
   the devil? He who believes both to be true, namely, that the mother of
   Jesus was there, and that Jesus made that answer to His mother. But if
   he does not as yet understand in what manner Jesus said, "Woman, what
   have I to do with thee?" let him meanwhile believe that He said it, and
   said it, moreover, to His mother. Let him first have the piety to
   believe, and he will then have fruit in understanding.

   7. I ask you, O faithful Christians, Was the mother of Jesus there?
   Answer ye, She was. Whence know you? Answer, The Gospel says it. What
   answer made Jesus to His mother? Answer ye, "Woman, what have I to do
   with thee? mine hour is not yet come." And whence know you this?
   Answer, The Gospel says it. Let no man corrupt this your faith, if you
   desire to preserve a chaste virginity for the Bridegroom. But if it be
   asked of you, why He made this answer to His mother, let him declare
   who understands; but he who does not as yet understand, let him most
   firmly believe that Jesus made this answer, and made it moreover to His
   mother. By this piety he will learn to understand also why Jesus
   answered thus, if by praying he knock at the door of truth, and do not
   approach it with wrangling. Only this much, while he fancies himself to
   know, or is ashamed because he does not know, why Jesus answered thus,
   let him beware lest he be constrained to believe either that the
   evangelist lied when he said, "The mother of Jesus was there," or that
   Jesus Himself suffered for our sins by a counterfeit death and for our
   justification showed counterfeit scars; and that He spoke falsely in
   saying, "If ye continue in my word, ye are my disciples indeed; and ye
   shall know the truth, and the truth shall make you free." [189] For if
   He had a false mother, false flesh, false death, false wounds in His
   death, false scars in His resurrection, then it will not be the truth,
   but rather falsehood, that shall make free those that believe on Him.
   Nay, on the contrary, let falsehood yield to truth, and let all be
   confounded who would have themselves be accounted truth-speaking,
   because they endeavor to prove Christ a deceiver, and will not have it
   said to them, We do not believe you because you lie, when they affirm
   that truth itself has lied. Nevertheless, if we ask them, Whence know
   you that Christ said, "Woman, what have I to do with thee?" they answer
   that they believe the Gospel. Then why do they not believe the Gospel
   when it says, "The mother of Jesus was there," and, "His mother said
   unto Him"? Or if the Gospel lies here, how are we to believe it there,
   that Jesus said this, "Woman, what have I to do with thee?" Why do not
   those miserable men rather faithfully believe that the Lord did so
   answer, not to a stranger, but to His mother; and also piously seek to
   know why He did so answer? There is a great difference between him who
   says, I would know why Christ made this answer to His mother, and him
   who says, I know that it was not to His mother that Christ made this
   answer. It is one thing to be willing to understand what is shut up,
   another thing to be unwilling to believe what is open. He who says, I
   would know why Christ thus made answer to His mother, wishes the
   Gospel, in which he believes, opened up to him; but he who says, I know
   that it was not to His mother that Christ made this answer, accuses of
   falsehood the very Gospel, wherein he believed that Christ did so
   answer.

   8. Now then, if it seem good, brethren, those men being repulsed, and
   ever wandering in their own blindness, unless in humility they be
   healed, let us inquire why our Lord answered His mother in such a
   manner. He was in an extraordinary manner begotten of the Father
   without a mother, born of a mother without a father; without a mother
   He was God, without a father He was man; without a mother before all
   time, without a father in the end of times. What He said was said in
   answer to His mother, for "the mother of Jesus was there," and "His
   mother said unto Him." All this the Gospel says. It is there we learn
   that "the mother of Jesus was there," just where we learn that He said
   unto her, "Woman, what have I to do with thee? mine hour is not yet
   come." Let us believe the whole; and what we do not yet understand, let
   us search out. And first take care, lest perhaps, as the Manichæans
   found occasion for their falsehood, because the Lord said, "Woman, what
   have I to do with thee?" the astrologers in like manner may find
   occasion for their deception, in that He said, "Mine hour is not yet
   come." If it was in the sense of the astrologers He said this, we have
   committed a sacrilege in burning their books. But if we have acted
   rightly, as was done in the times of the apostles, [190] it was not
   according to their notion that the Lord said, "Mine hour is not yet
   come." For, say those vain-talkers and deceived seducers, thou seest
   that Christ was under fate, as He says, "Mine hour is not yet come." To
   whom then must we make answer first--to the heretics or to the
   astrologers? For both come of the serpent, and desire to corrupt the
   Church's virginity of heart, which she holds in undefiled faith. Let us
   first reply to those whom we proposed, to whom, indeed, we have already
   replied in great measure. But lest they should think that we have not
   what to say of the words which the Lord uttered in answer to His
   mother, we prepare you further against them; for I suppose what has
   already been said is sufficient for their refutation.

   9. Why, then, said the Son to the mother, "Woman, what have I to do
   with thee? mine hour is not yet come?" Our Lord Jesus Christ was both
   God and man. According as He was God, He had not a mother; according as
   He was man, He had. She was the mother, then, of His flesh, of His
   humanity, of the weakness which for our sakes He took upon Him. But the
   miracle which He was about to do, He was about to do according to His
   divine nature, not according to His weakness; according to that wherein
   He was God not according to that wherein He was born weak. But the
   weakness of God is stronger than men. [191] His mother then demanded a
   miracle of Him; but He, about to perform divine works, so far did not
   recognize a human womb; saying in effect, "That in me which works a
   miracle was not born of thee, thou gavest not birth to my divine
   nature; but because my weakness was born of thee, I will recognize thee
   at the time when that same weakness shall hang upon the cross." This,
   indeed, is the meaning of "Mine hour is not yet come." For then it was
   that He recognized, who, in truth, always did know. He knew His mother
   in predestination, even before He was born of her; even before, as God,
   He created her of whom, as man, He was to be created, He knew her as
   His mother: but at a certain hour in a mystery He did not recognize
   her; and at a certain hour which had not yet come, again in a mystery,
   He does recognize her. For then did He recognize her, when that to
   which she gave birth was a-dying. That by which Mary was made did not
   die, but that which was made of Mary; not the eternity of the divine
   nature, but the weakness of the flesh, was dying. He made that answer
   therefore, making a distinction in the faith of believers, between the
   who; and the how, He came. For while He was God and the Lord of heaven
   and earth, He came by a mother who was a woman. In that He was Lord of
   the world, Lord of heaven and earth, He was, of course, the Lord of
   Mary also; but in that wherein it is said, "Made of a woman, made under
   the law," He was Mary's son. The same both the Lord of Mary and the son
   of Mary; the same both the Creator of Mary and created from Mary.
   Marvel not that He was both son and Lord. For just as He is called the
   son of Mary, so likewise is He called the son of David; and son of
   David because son of Mary. Hear the apostle openly declaring, "Who was
   made of the seed of David according to the flesh." [192] Hear Him also
   declared the Lord of David; let David himself declare this: "The Lord
   said to my Lord, Sit Thou on my right hand." [193] And this passage
   Jesus Himself brought forward to the Jews, and refuted them from it.
   [194] How then was He both David's son and David's Lord? David's son
   according to the flesh, David's Lord according to His divinity; so also
   Mary's son after the flesh, and Mary's Lord after His majesty. Now as
   she was not the mother of His divine nature, whilst it was by His
   divinity the miracle she asked for would be wrought, therefore He
   answered her, "Woman, what have I to do with thee?" But think not that
   I deny thee to be my mother: "Mine hour is not yet come;" for in that
   hour I will acknowledge thee, when the weakness of which thou art the
   mother comes to hang on the cross. Let us prove the truth of this. When
   the Lord suffered, the same evangelist tells us, who knew the mother of
   the Lord, and who has given us to know about her in this marriage
   feast,--the same, I say, tells us, "There was there near the cross the
   mother of Jesus; and Jesus saith to His mother, Woman, behold thy son!
   and to the disciple, Behold thy mother!" [195] He commends His mother
   to the care of the disciple; commends His mother, as about to die
   before her, and to rise again before her death. The man commends her a
   human being to man's care. This humanity had Mary given birth to. That
   hour had now come, the hour of which He had then said, "Mine hour is
   not yet come."

   10. In my opinion, brethren, we have answered the heretics. Let us now
   answer the astrologers. And how do they attempt to prove that Jesus was
   under fate? Because, say they, Himself said, "Mine hour is not yet
   come." Therefore we believe Him; and if He had said, "I have no hour,"
   He would have excluded the astrologers: but behold, say they, He said,
   "Mine hour is not yet come." If then He had said, "I have no hour," the
   astrologers would have been shut out, and would have no ground for
   their slander; but now that He said, "Mine hour is not yet come," how
   can we contradict His own words? 'Tis wonderful that the astrologers,
   by believing Christ's words, endeavor to convince Christians that
   Christ lived under an hour of fate. Well, let them believe Christ when
   He saith, "I have power to lay down my life and to take it up again: no
   man taketh it from me, but I lay it down of myself, and I take it
   again." [196] Is this power then under fate? Let them show us a man who
   has it in his power when to die, how long to live: this they can never
   do. Let them, therefore, believe God when He says, "I have power to lay
   down my life, and to take it up again;" and let them inquire why it was
   said, "Mine hour is not yet come;" and let them not because of these
   words, be imposing fate on the Maker of heaven, the Creator and Ruler
   of the stars. For even if fate were from the stars, the Maker of the
   stars could not be subject to their destiny. Moreover, not only Christ
   had not what thou callest fate, but not even hast thou, or I, or he
   there, or any human being whatsoever.

   11. Nevertheless, being deceived, they deceive others, and propound
   fallacies to men. They lay snares to catch men, and that, too, in the
   open streets. They who spread nets to catch wild beasts even do it in
   woods and desert places: how miserably vain are men, for catching whom
   the net is spread in the forum! When men sell themselves to men, they
   receive money; but these give money in order to sell themselves to
   vanities. For they go in to an astrologer to buy themselves masters,
   such as the astrologer is pleased to give them: be it Saturn, Jupiter,
   Mercury, or any other named profanity. The man went in free, that
   having given his money he might come out a slave. Nay, rather, had he
   been free he would not have gone in; but he entered whither his master
   Error and his mistress Avarice dragged him. Whence also the truth says,
   "Every one that doeth sin is the slave of sin." [197]

   12. Why then did He say, "Mine hour is not yet come?" Rather because,
   having it in His power when to die, He did not yet see it fit to use
   that power. Just as we, brethren, say, for example, "Now is the
   appointed hour for us to go out to celebrate the sacraments." If we go
   out before it is necessary, do we not act perversely and absurdly? And
   because we act only at the proper time, do we therefore in this action
   regard fate when we so express ourselves? What means then, "Mine hour
   is not yet come?" When I know that it is the fitting time for me to
   suffer, when my suffering will be profitable, then I will willingly
   suffer. That hour is not yet: that thou mayest preserve both, this,
   "Mine hour is not yet come;" and that, "I have power to lay down my
   life, and power to take it again." He had come, then, having it in His
   power when to die. And surely it would not have been right were He to
   die before He had chosen disciples. Had he been a man who had not his
   hour in his own power, he might have died before he had chosen
   disciples; and if haply he had died when his disciples were now chosen
   and instructed, it would be something conferred on him, not his own
   doing. But, on the contrary, He who had come having in His power when
   to go, when to return, how far to advance, and for whom the regions of
   the grave were open, not only when dying but when rising again; He, I
   say, in order to show us His Church's hope of immortality, showed in
   the head what it behoved the members to expect. For He who has risen
   again in the head will also rise again in all His members. The hour
   then had not yet come, the fit time was not yet. Disciples had to be
   called, the kingdom of heaven to be proclaimed, the Lord's divinity to
   be shown forth in miracles, and His humanity in His very sympathy with
   mortal men. For He who hungered because He was man, fed so many
   thousands with five loaves because He was God; He who slept because He
   was man, commanded the winds and the waves because He was God. All
   these things had first to be set forth, that the evangelists might have
   whereof to write, that there might be what should be preached to the
   Church. But when He had done as much as He judged to be sufficient,
   then His hour came, not of necessity, but of will,--not of condition,
   but of power.

   13. What then, brethren? Because we have replied to these and those,
   shall we say nothing as to what the water-pots signify? what the water
   turned into wine? what the master of the feast? what the bridegroom?
   what in mystery the mother of Jesus? what the marriage itself? We must
   speak of all these, but we must not burden you. I would have preached
   to you in Christ's name yesterday also, when the usual sermon was due
   to you, my beloved, but I was hindered by certain necessities. If you
   please then, holy brethren, let us defer until to-morrow what pertains
   to the hidden meaning of this translation, and not burden both your and
   our own weakness. There are many of you, perhaps, who have to-day come
   together on account of the solemnity of the day, not to hear the
   sermon. Let those who come to-morrow come to hear, so that we may not
   defraud those who are eager to learn, nor burden those who are
   fastidious.
     __________________________________________________________________

   [182] Col. iii. 10.

   [183] 1 Cor. xv. 54.

   [184] 2 Cor. xi. 3.

   [185] Rom. iv. 25.

   [186] Ps. xix. 5.

   [187] John xiv. 6.

   [188] John viii. 44.

   [189] John viii. 31.

   [190] Acts xix. 19.

   [191] 1 Cor. i. 25.

   [192] Rom. i. 3.

   [193] Ps. cx. 1.

   [194] Matt. xxii. 45.

   [195] John xix. 25, 27.

   [196] John x. 18.

   [197] John viii. 34.
     __________________________________________________________________

   Tractate IX.

   Chapter II. 1-11

   1. May the Lord our God be present, that He may grant us to render you
   what we promised. For yesterday, if you remember, holy brethren, when
   the shortness of the time prevented us from completing the sermon we
   had begun, we put off until to-day the unfolding, by God's assistance,
   of those things which are mystically put in hidden meanings in this
   fact of the Gospel lesson. We need not, therefore, now stay any longer
   to commend the miracle of God. For He is the same God who, throughout
   the whole creation, worketh miracles every day, which become lightly
   esteemed by men, not because of the ease with which they are wrought,
   but by reason of their constant recurrence. Those uncommon works,
   however, which were done by the same Lord--that is, by the Word for us
   made flesh--occasioned greater astonishment to men, not because they
   are greater than those which He daily performs in the creation, but
   because these which happen every day are accomplished as it were in the
   course of nature; but the others appear exhibited to the eyes of men,
   wrought by the efficacy of a power, as it were, immediately present. We
   said, as you remember, one dead man rose again, people were amazed,
   whilst no man wonders at the birth every day of those who were not in
   being. In like manner, who does not wonder at water turned into wine,
   although God is doing this every year in vines? But since all the works
   which the Lord Jesus did, serve not only to rouse our hearts by their
   miraculous character, but also to edify our hearts in the doctrine of
   faith, it behoves us thoroughly to examine into the meaning and
   significance of those works. For the consideration of the meaning of
   all these things we deferred, as you remember, till today.

   2. The Lord, in that He came to the marriage to which He was invited,
   wished, apart from the mystical signification, to assure us that
   marriage was His own institution. For there were to be those of whom
   the apostle spoke, "forbidding to marry," [198] and asserting that
   marriage was an evil, and of the devil's institution: notwithstanding
   the same Lord declares in the Gospel, on being asked whether it be
   lawful for a man to put away his wife for any cause, that it is not
   lawful save for the cause of fornication. In His answer, if you
   remember, He said, "What God hath joined together let not man put
   asunder." [199] And they that are well instructed in the catholic faith
   know that God instituted marriage; and as the union of man and wife is
   from God, so divorce is from the devil. But in the case of fornication
   it is lawful for a man to put away his wife, because she first chose to
   be no longer wife in not preserving conjugal fidelity to her husband.
   Nor are those women who vow virginity to God, although they hold a
   higher place of honor and sanctity in the Church, without marriage. For
   they too, together with the whole Church, attain to a marriage, a
   marriage in which Christ is the Bridegroom. And for this cause,
   therefore, did the Lord, on being invited, come to the marriage, to
   confirm conjugal chastity, and to show forth the sacrament of marriage.
   For the bridegroom in that marriage, to whom it was said, "Thou hast
   kept the good wine until now," represented the person of the Lord. For
   the good wine--namely, the gospel--Christ has kept until now.

   3. For now let us begin to uncover the hidden meanings of the
   mysteries, so far as He in whose name we made you the promise may
   enable us. In the ancient times there was prophecy, and no times were
   left without the dispensation of prophecy. But the prophecy, since
   Christ was not understood therein, was water. For in water wine is in
   some manner latent. The apostle tells us what we are to understand by
   this water: "Even unto this day," saith he, "whilst Moses is read, that
   same veil is upon their heart; that it is not unveiled because it is
   done away in Christ. And when thou shalt have passed over," saith he,
   "to the Lord, the veil shall be taken away." [200] By the veil he means
   the covering over of prophecy, so that it was not understood. When thou
   hast passed over to the Lord, the veil is taken away; so likewise is
   tastelessness taken away when thou hast passed over to the Lord; and
   what was water now becomes wine to thee. Read all the prophetic books;
   and if Christ be not understood therein, what canst thou find so
   insipid and silly? Understand Christ in them, and what thou readest not
   only has a taste, but even inebriates thee; transporting the mind from
   the body, so that forgetting the things that are past, thou reachest
   forth to the things that are before. [201]

   4. Wherefore, prophecy from ancient times, even from the time when the
   series of human births began to run onwards, was not silent concerning
   Christ; but the import of the prophecy was concealed therein, for as
   yet it was water. Whence do we prove that in all former times, until
   the age in which the Lord came, prophecy did not fail concerning Him?
   From the Lord's own saying. For when He had risen from the dead, He
   found His disciples doubting concerning Himself whom they had followed.
   For they saw that He was dead, and they had no hope that He would rise
   again; all their hope was gone. On what ground was the thief, after
   receiving praise, deemed worthy to be that same day in Paradise?
   Because when bound on the cross he confessed Christ, while the
   disciples doubted concerning Him. Well, He found them wavering, and in
   a manner reproving themselves because they had looked for redemption in
   Him. Yet they sorrowed for Him as cut off without fault, for they knew
   Him to be innocent. And this is what the disciples themselves said,
   after His resurrection, when He had found certain of them in the way,
   sorrowful, "Art thou only a stranger in Jerusalem, and hast not known
   the things which are come to pass there in these days? And He said unto
   them, What things? And they said, Concerning Jesus of Nazareth, who was
   a prophet mighty in deeds and words before God and all the people: how
   our priests and rulers delivered Him to be condemned to death, and
   bound Him to the cross. But we trusted that it was He who should have
   redeemed Israel; and to-day is now the third day since these things
   were done." After one of the two whom He found in the way going to a
   neighboring village had spoken these and other words, Jesus answered
   and said, "O irrational, and slow of heart to believe all that the
   prophets have spoken. Ought not Christ to have suffered all these
   things. and to enter into His glory? And beginning from Moses and all
   the prophets, He expounded unto them in all the Scriptures the things
   concerning Himself." And likewise, in another place, when He would even
   have His disciples touch Him with their hands, that they might believe
   that He had risen in the body, He saith, "These are the words which I
   have spoken unto you, while I was yet with you, that all things must be
   fulfilled which were written in the law of Moses, and in the prophets,
   and in the Psalms, concerning me. Then opened He their understanding,
   that they might understand the Scriptures, and said unto them, Thus it
   is written, that Christ should suffer, and rise again from the dead the
   third day: and that repentance and remission of sins should be preached
   in His name among all nations, beginning at Jerusalem."

   5. When these words of the Gospel are understood, and they are
   certainly clear, all the mysteries which are latent in this miracle of
   the Lord will be laid open. Observe what He says, that it behoved the
   things to be fulfilled in Christ that were written of Him. Where were
   they written? "In the law," saith He, "and in the prophets, and in the
   Psalms." He omitted no part of the Old Scriptures. These were water;
   and hence the disciples were called irrational by the Lord, because as
   yet they tasted to them as water, not as wine. And how did He make of
   the water wine? When He opened their understanding, and expounded to
   them the Scriptures, beginning from Moses, through all the prophets;
   with which being now inebriated, they said, "Did not our hearts burn
   within us in the way, when He opened to us the Scriptures?" For they
   understood Christ in those books in which they knew Him not before.
   Thus our Lord Jesus Christ changed the water into wine, and that has
   now taste which before had not, that now inebriates which before did
   not. For if He had commanded the water to be poured out of the
   water-pots, and so Himself had put in the wine from the secret
   repositories of the creature, whence He made bread when He satisfied so
   many thousands; for five loaves were not in themselves sufficient to
   satisfy five thousand men, nor even to fill twelve baskets, but the
   omnipotence of the Lord was, as it were, a fountain of bread; so
   likewise He might, on the water being poured out, have poured in wine:
   but had He done this, He would appear to have rejected the Old
   Scriptures. When, however, He turns the water itself into wine, He
   shows us that the Old Scripture also is from Himself, for at His own
   command were the water-pots filled. It is from the Lord, indeed, that
   the Old Scripture also is; but it has no taste unless Christ is
   understood therein.

   6. But observe what Himself saith, "The things which were written in
   the law, and in the prophets, and in the Psalms concerning me." And we
   know that the law extends from the time of which we have record, that
   is, from the beginning of the world: "In the beginning God made the
   heaven and the earth." [202] Thence down to the time in which we are
   now living are six ages, this being the sixth, as you have often heard
   and know. The first age is reckoned from Adam to Noah; the second, from
   Noah to Abraham; and, as Matthew the evangelist duly follows and
   distinguishes, the third, from Abraham to David; the fourth, from David
   to the carrying away into Babylon; the fifth, from the carrying away
   into Babylon to John the Baptist; [203] the sixth, from John the
   Baptist to the end of the world. Moreover, God made man after His own
   image on the sixth day, because in this sixth age is manifested the
   renewing of our mind through the gospel, after the image of Him who
   created us; [204] and the water is turned into wine, that we may taste
   of Christ, now manifested in the law and the prophets. Hence "there
   were there six water-pots," which He bade be filled with water. Now the
   six water-pots signify the six ages, which were not without prophecy.
   And those six periods, divided and separated as it were by joints,
   would be as empty vessels unless they were filled by Christ. Why did I
   say, the periods which would run fruitlessly on, unless the Lord Jesus
   were preached in them? Prophecies are fulfilled, the water-pots are
   full; but that the water may be turned into wine, Christ must be
   understood in that whole prophecy.

   7. But what means this: "They contained two or three metretæ apiece"?
   This phrase certainly conveys to us a mysterious meaning. For by
   "metretæ" he means certain measures, as if he should say jars, flasks,
   or something of that sort. Metreta is the name of a measure, and takes
   its name from the word "measure." For metron is the Greek word for
   measure, whence the word "metretæ" is derived. "They contained," then,
   "two or three metretæ apiece." What are we to say, brethren? If He had
   simply said "three apiece," our mind would at once have run to the
   mystery of the Trinity. And, perhaps, we ought not at once to reject
   this application of the meaning, because He said, "two or three
   apiece;" for when the Father and Son are named, the Holy Spirit must
   necessarily be understood. For the Holy Spirit is not that of the
   Father only, nor of the Son only, but the Spirit of the Father and of
   the Son. For it is written," If any man love the world, the Spirit of
   the Father is not in him." [205] And again, "Whoso hath not the Spirit
   of Christ is none of His." [206] The same, then, is the Spirit of the
   Father and of the Son. Therefore, the Father and the Son being named,
   the Holy Spirit also is understood, because He is the Spirit of the
   Father and of the Son. And when there is mention of the Father and Son,
   "two metretæ," as it were, are mentioned; but since the Holy Spirit is
   understood in them, "three metretæ." That is the reason why it is not
   said, "Some containing two metretæ apiece, others three apiece;" but
   the same six water-pots contained "two or three metretæ apiece." It is
   as if he had said, When I say two apiece, I would have the Spirit of
   the Father and of the Son to be understood together with them; and when
   I say three apiece, I declare the same Trinity more plainly.

   8. Wherefore, whoso names the Father and the Son ought thereby to
   understand the mutual love of the Father and Son, which is the Holy
   Spirit. And perhaps the Scriptures on being examined (I do not say that
   I am able to show you this to-day, or as if another proof cannot be
   found),--nevertheless, the Scriptures, perhaps, on being searched, do
   show us that the Holy Spirit is charity. And do not count charity a
   thing cheap. How, indeed, can it be cheap, when all things that are
   said to be not cheap are called dear (chara)? Therefore, if what is not
   cheap is dear, what is dearer than dearness itself (charitas)? The
   apostle so commends charity to us that he says, "I show unto you a more
   excellent way. Though I speak with the tongues of men and of angels,
   and have not charity, I am become as sounding brass, or a tinkling
   cymbal. And though I know all mysteries and all knowledge, and have
   prophecy and all faith, so that I could remove mountains, and have not
   charity, I am nothing. And though I distribute all my goods to the
   poor, and give my body to be burned, and have not charity, it profiteth
   me nothing." [207] How great, then, is charity, which, if wanting, in
   vain have we all things else; if present, rightly have we all things!
   Yet the Apostle Paul, setting forth the praise of charity with
   copiousness and fullness, has said less of it than did the Apostle John
   in brief, whose Gospel this is. For he has not hesitated to say, "God
   is love." It is also written, "Because the love of God is shed abroad
   in our hearts by the Holy Spirit which is given us." [208] Who, then,
   can name the Father and the Son without thereby understanding the love
   of the Father and Son? Which when one begins to have, he will have the
   Holy Spirit; which if one has not, he will not have the Holy Spirit.
   And just as thy body, if it be without spirit, namely thy soul, is
   dead; so likewise thy soul, if it be without the Holy Spirit, that is,
   without charity, will be reckoned dead. Therefore "The water-pots
   contained two metretæ apiece," because the Father and the Son are
   proclaimed in the prophecy of all the periods; but the Holy Spirit is
   there also, and therefore it is added, "or three apiece." "I and the
   Father," saith He, "are one." [209] But far be it from us to suppose
   that where we are told, "I and the Father are one," the Holy Spirit is
   not there. Yet since he named the Father and the Son, let the
   water-pots contain "two metretæ apiece;" but attend to this, "or three
   apiece." "Go, baptize the nations in the name of the Father, and of the
   Son, and of the Holy Ghost." So, therefore, when it says "two apiece,"
   the Trinity is not expressed but understood; but when it says, "or
   three," the Trinity is expressed also.

   9. But there is also another meaning that must not be passed over, and
   which I will declare: let every man choose which he likes best. We keep
   not back what is suggested to us. For it is the Lord's table, and the
   minister ought not to defraud the guests, especially when they hunger
   as you now do, so that your longing is manifest. Prophecy, which is
   dispensed from the ancient times, has for its object the salvation of
   all nations. True, Moses was sent to the people of Israel alone, and to
   that people alone was the law given by him; and the prophets, too, were
   of that people, and the very distribution of times was marked out
   according to the same people; whence also the water-pots are said to be
   "according to the purification of the Jews:" nevertheless, that the
   prophecy was proclaimed to all other nations also is manifest,
   forasmuch as Christ was concealed in him in whom all nations are
   blessed, as it was promised to Abraham by the Lord, saying, "In thy
   seed shall all nations be blessed." [210] But this was not as yet
   understood, for as yet the water was not turned into wine. The prophecy
   therefore was dispensed to all nations. But that this may appear more
   agreeably, let us, so far as our time permits, mention certain facts
   respecting the several ages, as represented respectively by the
   water-pots.

   10. In the very beginning, Adam and Eve were the parents of all
   nations, not of the Jews only; and whatever was represented in Adam
   concerning Christ, undoubtedly concerned all nations, whose salvation
   is in Christ. What better can I say of the water of the first water-pot
   than what the apostle says of Adam and Eve? For no man will say that I
   misunderstand the meaning when I produce, not my own, but the
   apostle's. How great a mystery, then, concerning Christ does that of
   which the apostle makes mention contain, when he says, "And the two
   shall be in one flesh: this is a great mystery!" [211] And lest any man
   should understand that greatness of mystery to exist in the case of the
   individual men that have wives, he says, "But I speak concerning Christ
   and the Church." What great mystery is this, "the two shall be one
   flesh?" While Scripture, in the Book of Genesis, was speaking of Adam
   and Eve, it came to these words, "Therefore shall a man leave his
   father and mother, and shall cleave to his wife; and they two shall be
   one flesh." [212] Now, if Christ cleave to the Church, so that the two
   should be one flesh, in what manner did He leave His Father and His
   mother? He left His Father in this sense, that when He was in the form
   of God, He thought it not robbery to be equal with God, but emptied
   Himself, taking to Him the form of a servant. [213] In this sense He
   left His Father, not that He forsook or departed from His Father, but
   that He did not appear unto men in that form in which He was equal with
   the Father. But how did He leave His mother? By leaving the synagogue
   of the Jews, of which, after the flesh, He was born, and by cleaving to
   the Church which He has gathered out of all nations. Thus the first
   water-pot then held a prophecy of Christ; but so long as these things
   of which I speak were not preached among the peoples, the prophecy was
   water, it was not yet changed into wine. And since the Lord has
   enlightened us through the apostle, to show us what we were in search
   of, by this one sentence, "The two shall be one flesh; a great mystery
   concerning Christ and the Church;" we are now permitted to seek Christ
   everywhere, and to drink wine from all the water-pots. Adam sleeps,
   that Eve may be formed; Christ dies, that the Church may be formed.
   When Adam sleeps, Eve is formed from his side; when Christ is dead, the
   spear pierces His side, that the mysteries may flow forth whereby the
   Church is formed. Is it not evident to every man that in those things
   then done, things to come were foreshadowed, since the apostle says
   that Adam himself was the figure of Him that was to come? "Who is,"
   saith he, "the figure of Him that was to come." [214] All was
   mystically prefigured. For, in reality, God could have taken the rib
   from Adam when he was awake, and formed the woman. Or was it, haply,
   necessary for him to sleep lest he should feel pain in his side when
   the rib was taken away? Who is there that sleeps so soundly that his
   bones may be torn from him without his awaking? Or was it because it
   was God that tore it out, that the man did not feel it? Well, He who
   could take it from him without pain when he was asleep, could do it
   also when he was awake. But, without doubt, the first water-pot was
   being filled, there was a dispensation of the prophecy of that time
   concerning this which was to be.

   11. Christ was represented also in Noah and in that ark of the whole
   world. For why were all kinds of animals shut in, in the ark but to
   signify all nations? For God could again create every kind of animals.
   When as yet they were not, did He not say, "Let the earth bring forth,"
   and the earth brought forth? From the same source He could make anew,
   whence He then made; by a word He made, by a word He could make again:
   were it not that He was setting before us a mystery, and filling up the
   second water-pot of prophetical dispensation, that the world might by
   the wood be delivered in a figure; because the life of the world was to
   be nailed on wood.

   12. Now, in the third water-pot, to Abraham, as I have mentioned
   before, it was said, "In thy seed shall all nations be blessed." And
   who does not see whose figure Abraham's only son was, he who bore the
   wood for the sacrifice of himself, to that place whither he was being
   led to be offered up? For the Lord bore his own cross, as the Gospel
   tells us. This will be enough to say concerning the third water-pot.

   13. But as to David, why do I say that his prophecy extends to all
   nations, when we have just heard the psalm (and it is difficult to
   mention a psalm in which the same is not sounded forth)? But certainly,
   as I have said, we have been just singing, "Arise, O God, judge the
   earth; for Thou shalt inherit among all nations." [215] And this is why
   the Donatists are as men cast forth from the marriage: just as the man
   who had not a wedding garment was invited, and came, but was cast forth
   from the number of the guests because he had not the garment to the
   glory of the bridegroom; for he who seeks his own glory, not Christ's,
   has not the wedding garment: for they refuse to agree with him who was
   the friend of the Bridegroom, and says, "This is He that baptizeth."
   And deservedly was that which he was not made, by way of rebuke, an
   objection to him who had not the wedding garment, "Friend, how art thou
   come hither?" [216] And just as he was speechless, so also are these.
   For what can tongue-clatter avail when the heart is mute? For they know
   that inwardly, and with their own selves, they have not anything to
   say. Within, they are mute; without, they make a din. But whether they
   will or no, they hear this sung even among themselves, "Arise, O God,
   judge the earth; for Thou shalt inherit among the nations:" and by not
   communicating with all nations, what do they but acknowledge themselves
   to be disinherited?

   14. Now what I said, brethren, that prophecy extends to all nations
   (for I wish to show you another meaning in the expression, "Containing
   two or three metretæ apiece"),--that prophecy, I say, extends to all
   nations, is pointed out, as we have just now reminded you, in Adam,
   "who is the figure of Him that was to come." Who does not know that
   from him all nations are sprung; and that in the four letters of his
   name the four quarters of the globe, by their Greek appellations, are
   indicated? For if the east, west, north, and south are expressed in
   Greek even as Holy Scripture mentions them in various places, the
   initial letters of the words, thou wilt find, make the word Adam: for
   in Greek the four quarters of the world are called Anatole, Dysis,
   Arktos, Mesembria. If thou write these four words, one under the other,
   like four verses, the capital letters form the word Adam. The same is
   represented in Noah, by reason of the ark, in which were all animals,
   significant of all nations: the same in Abraham, to whom it was said
   more clearly, "In thy seed shall all nations be blessed:" the same in
   David, from whose psalms, to omit other expressions, we have just been
   singing, "Arise, O God, judge the earth; for Thou shalt inherit among
   all nations." Now to what God is it said "Arise," but to Him who slept?
   "Arise, O God, judge the earth." As if it were said, Thou hast been
   asleep, having been judged by the earth; arise, to judge the earth. And
   whither does that prophecy extend, "For Thou shalt inherit among all
   nations"?

   15. Moreover, in the fifth age, in the fifth water-pot as it were,
   Daniel saw a stone that had been cut from a mountain without hands, and
   had broken all the kingdoms of the earth; and he saw the stone grow and
   become a great mountain, so as to fill the whole face of the earth.
   [217] What can be plainer, my brethren? The stone is cut from a
   mountain: the same is the stone which the builders rejected, and is
   become the head of the corner. [218] From what mountain is it cut, if
   not from the kingdom of the Jews, of which our Lord Jesus Christ was
   born according to the flesh? And it is cut without hands, without human
   exertion; because Christ sprung from a virgin, without a husband's
   embrace. The mountain from which it was cut had not filled the whole
   face of the earth; for the kingdom of the Jews did not possess all
   nations. But, on the other hand, the kingdom of Christ we see occupying
   the whole world.

   16. To the sixth age belongs John the Baptist, than whom none greater
   has arisen among those born of women; of whom it was said, that he was
   "greater than a prophet." [219] And how did John show that Christ was
   sent to all nations? When the Jews came to him to be baptized, that
   they might not pride themselves on the name of Abraham, he said to
   them, "O generation of vipers, who has proclaimed to you to flee from
   the wrath to come? Bring forth therefore fruit worthy of repentance;"
   that is, be humble; for he was speaking to proud people. But whereof
   were they proud? Of their descent according to the flesh, not of the
   fruit of imitating their father Abraham. What said he to them? "Say
   not, We have Abraham for our father: for God is able of these stones to
   raise up children to Abraham." [220] Meaning by stones all nations, not
   on account of their durable strength, as in the case of that stone
   which the builders rejected, but on account of their stupidity and
   their foolish insensibility, because they had become like the things
   which they were accustomed to worship: for they worshipped senseless
   images, themselves equally senseless. "They that make them are like
   them, and so are all they that trust in them." [221] Accordingly, when
   men begin to worship God, what do they hear said to them? "That ye may
   be the children of your Father who is in heaven; who maketh His sun to
   rise on the good and on the evil, and sendeth rain on the just and on
   the unjust." [222] Wherefore, if a man becomes like that which he
   worships, what is meant by "God is able of these stones to raise up
   children unto Abraham"? Let us ask ourselves and we shall see that it
   is a fact. For of those nations are we come, but we should not have
   come of them had not God of the stones raised up children unto Abraham.
   We are made children of Abraham by imitating his faith, not by being
   born of his flesh. For just as they by their degeneracy have been
   disinherited, so have we by imitating been adopted. Therefore,
   brethren, this prophecy also of the sixth water-pot extended to all
   nations; and hence it was said concerning all, "containing two or three
   metretæ apiece."

   17. But how do we show that all nations belong to the "two or three
   metretæ apiece"? It was a matter of reckoning, in some measure, that he
   should say the same water-pots contained "two apiece," which he had
   said contained "three apiece;" evidently in order to intimate to us a
   mystery therein. How are there "two metretæ apiece"? Circumcision and
   uncircumcision. Scripture mentions these two classes of people, and
   leaves out no kind of men, when it says, "Circumcision and
   uncircumcision;" [223] in these two appellations thou hast all nations:
   they are the two metretæ apiece. In these two walls, meeting from
   different quarters, "Christ became the corner-stone, in order to make
   peace in Himself." [224] Let us show also the "three metretæ apiece" in
   the case of these same all nations. Noah had three sons, through whom
   the human race was restored. Hence the Lord says, "The kingdom of
   heaven is like leaven, which a woman took and hid in three measures of
   meal, till the whole was leavened." [225] What is this woman, but the
   flesh of the Lord? What is the leaven, but the gospel? What the three
   measures, but all nations, on account of the three sons of Noah?
   Therefore the "six water-pots containing two or three metretæ apiece"
   are six periods of time, containing the prophecy relating to all
   nations, whether as represented in two sorts of men, namely, Jews and
   Greeks, as the apostle often mentions them; [226] or in three sorts, on
   account of the three sons of Noah. For the prophecy was represented as
   reaching unto all nations. And because of that reaching it is called a
   measure, [227] even as the apostle says, "We have received a measure
   for reaching unto you." [228] For in preaching the gospel to the
   Gentiles, he says, "A measure for reaching unto you."
     __________________________________________________________________

   [198] 1 Tim. iv. 3.

   [199] Matt. xix. 6.

   [200] 2 Cor. iii. 14-16.

   [201] Phil. iii. 13.

   [202] Gen. i. 1.

   [203] Matt. i. 17.

   [204] Col. iii. 10.

   [205] 1 John ii. 15.

   [206] Rom. viii. 9.

   [207] 1 Cor. xiii. 1-3.

   [208] Rom. v. 5.

   [209] John x. 30.

   [210] Gen. xxii. 18.

   [211] Eph. iii. 31.

   [212] Gen. ii. 24.

   [213] Phil. ii. 6.

   [214] Rom. v. 14.

   [215] Ps. lxxxii. 8.

   [216] Matt. xxii. 13.

   [217] Dan. ii. 34.

   [218] Ps. cxviii. 22.

   [219] Matt. xi. 11.

   [220] Matt. iii. 9.

   [221] Ps. cxv. 8.

   [222] Matt. v. 45.

   [223] Col. iii. 11.

   [224] Eph. ii. 14.

   [225] Luke xiii. 21.

   [226] Rom. ii. 9; 1 Cor. i. 24, etc.

   [227] Metreta.

   [228] 2 Cor. x. 13.
     __________________________________________________________________

   Tractate X.

   Chapter II. 12-21

   1. In the psalm you have heard the groaning of the poor, whose members
   endure tribulations over the whole earth, even unto the end of the
   world. Make it your chief business, my brethren, to be among and of
   these members: for all tribulation is to pass away. "Woe to them that
   rejoice!" [229] "Blessed," says the Truth, "are they that mourn, for
   they shall be comforted." God has become man: what shall man be, for
   whom God is become man? Let this hope comfort us in every tribulation
   and temptation of this life. For the enemy does not cease to persecute;
   and when he does not openly rage, he plots in secret. How does he plot?
   "And for wrath, they worked deceitfully." [230] Thence is he called a
   lion and a dragon. But what is said to Christ? "Thou shall tread on the
   lion and the dragon." Lion, for open rage; dragon, for hidden
   treachery. The dragon cast Adam out of Paradise; as a lion, the same
   persecuted the Church, as Peter says: "For your adversary, the devil,
   goeth about as a roaring lion, seeking whom he may devour." [231] Let
   it not seem to you as if the devil had lost his ferocity. When he
   blandly flatters, then is he the more vigilantly to be guarded against.
   But amid all these treacherous devices and temptations of his, what
   shall we do but that which we have heard in the psalm: "And I, when
   they were troublesome to me, clothed me in sackcloth, and humbled my
   soul in fasting." [232] There is one that heareth prayer, hesitate not
   to pray; but He that heareth abideth within. You need not direct your
   eyes towards some mountain; you need not raise your face to the stars,
   or to the sun, or to the moon; nor must you suppose that you are heard
   when you pray beside the sea: rather detest such prayers. Only cleanse
   the chamber of thy heart; wheresoever thou art, wherever thou prayest,
   He that hears is within, within in the secret place, which the psalmist
   calls his bosom, when he says, "And my prayer shall be turned in my own
   bosom." [233] He that heareth thee is not beyond thee; thou hast not to
   travel far, nor to lift thyself up, so as to reach Him as it were with
   thy hands. Rather, if thou lift thyself up, thou shalt fall; if thou
   humble thyself, He will draw near thee. Our Lord God is here, the Word
   of God, the Word made flesh, the Son of the Father, the Son of God, the
   Son of man; the lofty One to make us, the humble to make us anew,
   walking among men, bearing the human, concealing the divine.

   2. "He went down," as the evangelist says, "to Capernaum, He, and His
   mother, and His brethren, and His disciples; and they continued there
   not many days." Behold He has a mother, and brethren, and disciples:
   whence He has a mother, thence brethren. For our Scripture is wont to
   call them brethren, not only that are sprung from the same man and
   woman, or from the same mother, or from the same father, though by
   different mothers; or, in truth, that are of the same degree as cousins
   by the father's or mother's side: not these alone is our Scripture wont
   to call brethren. The Scripture must be understood as it speaks. It has
   its own language; one who does not know this language is perplexed and
   says, Whence had the Lord brethren? For surely Mary did not give birth
   a second time? Far from it! With her begins the dignity of virgins. She
   could be a mother, but a woman known of man she could not be. She is
   spoken of as mulier [which usually signifies a wife], but only in
   reference to her sex, not as implying loss of virgin purity: and this
   follows from the language of Scripture itself. For Eve, too,
   immediately she was formed from the side of her husband, and as yet not
   known of her husband, is, as you know, called mulier: "And he made her
   a woman [mulier]." Then, whence the brethren? The kinsmen of Mary, of
   whatever degree, are the brethren of the Lord. How do we prove this?
   From Scripture itself. Lot is called "Abraham's brother;" [234] he was
   his brother's son. Read, and thou wilt find that Abraham was Lot's
   uncle on the father's side, and yet they are called brethren. Why, but
   because they were kinsmen? Laban the Syrian was Jacob's uncle by the
   mother's side, for he was the brother of Rebecca, Isaac's wife and
   Jacob's mother. [235] Read the Scripture, and thou wilt find that uncle
   and sister's son are called brothers. [236] When thou hast known this
   rule, thou wilt find that all the blood relations of Mary are the
   brethren of Christ.

   3. But rather were those disciples brethren; for even those kinsmen
   would not be brethren were they not disciples: and to no advantage
   brethren, if they did not recognize their brother as their master. For
   in a certain place, when He was informed that His mother and His
   brethren were standing without, at the time He was speaking to His
   disciples, He said: "Who is my mother? or who are my brethren? And
   stretching out His hand over His disciples, He said, These are my
   brethren;" and, "Whosoever shall do the will of my Father, the same is
   my mother, and brother, and sister." [237] Therefore also Mary, because
   she did the will of the Father. What the Lord magnified in her was,
   that she did the will of the Father, not that flesh gave birth to
   flesh. Give good heed, beloved. Moreover, when the Lord was regarded
   with admiration by the multitude, while doing signs and wonders, and
   showing forth what lay concealed under the flesh, certain admiring
   souls said: "Happy is the womb that bare Thee: and He said, Yea,
   rather, happy are they that hear the word of God, and keep it." [238]
   That is to say, even my mother, whom ye have called happy, is happy in
   that she keeps the word of God: not because in her the Word was made
   flesh and dwelt in us; but because she keeps that same word of God by
   which she was made, and which in her was made flesh. Let not men
   rejoice in temporal offspring, but let them exult if in spirit they are
   joined to God. We have spoken these things on account of that which the
   evangelist says, that He dwelt in Capernaum a few days, with His
   mother, and His brethren, and His disciples.

   4. What follows upon this? "And the Jews' passover was at hand; and He
   went up to Jerusalem." The narrator relates another matter, as it came
   to his recollection. "And He found in the temple those that sold oxen,
   and sheep, and doves, and the changers of money sitting: and when He
   had made, as it were, a scourge of small cords, He drove them all out
   of the temple; the oxen likewise, and the sheep; and poured out the
   changers' money, and overthrew the tables; and said unto them that sold
   doves, Take these things hence; and make not my Father's house a house
   of merchandise." What have we heard, brethren? See, that temple was
   still a figure, and yet the Lord cast out of it all that sought their
   own, all who had come to market. And what did they sell there? Things
   which people needed in the sacrifices of that time. For you know,
   beloved, that sacrifices were given to that people, in consideration of
   the carnal mind and stony heart yet in them, to keep them from falling
   away to idols: and they offered there for sacrifices oxen, sheep, and
   doves: you know this, for you have read it. It was not a great sin,
   then, if they sold in the temple that which was bought for the purpose
   of offering in the temple: and yet He cast them out thence. If, while
   they were selling what was lawful and not against justice (for it is
   not unlawful to sell what it is honorable to buy), He nevertheless
   drove those men out, and suffered not the house of prayer to be made a
   house of merchandise; how, if He found drunkards there, what would the
   Lord do? If the house of God ought not to be made a house of trading,
   ought it to be made a house of drinking? But when we say this, they
   gnash upon us with their teeth; but the psalm which you have heard
   comforts us: "They gnashed upon me with their teeth." Yet we know how
   we may be cured, although the strokes of the lash are multiplied on
   Christ, for His word is made to bear the scourge: "The scourges," saith
   He, "were gathered together against me, and they knew not." He was
   scourged by the scourges of the Jews; He is now scourged by the
   blasphemies of false Christians: they multiply scourges for their Lord,
   and know it not. Let us, so far as He aids us, do as the psalmist did:
   "But as for me, when they were troublesome to me, I put on sackcloth,
   and humbled my soul with fasting." [239]

   5. Yet we say, brethren (for He did not spare those men: He who was to
   be scourged by them first scourged them), that He gave us a certain
   sign, in that He made a scourge of small cords, and with it lashed the
   unruly, who were making merchandise of God's temple. For indeed every
   man twists for himself a rope by his sins: "Woe to them who draw sins
   as a long rope?" [240] Who makes a long rope? He who adds sin to sin.
   How are sins added to sins? When the sins which have been committed are
   covered over by other sins. One has committed a theft: that he may not
   be found out to have committed it, he seeks the astrologer. It were
   enough to have committed theft: why wilt thou add sin to sin? Behold
   two sins committed. When thou art forbidden to go to the astrologer,
   thou revilest the bishop: behold three sins. When thou hearest it said
   of thee, Cast him forth from the Church; thou sayest, I will betake me
   to the party of Donatus: behold thou addest a fourth sin. The rope is
   growing; be thou afraid of the rope. It is good for thee to be
   corrected here, when thou art scourged with it; that it may not be said
   of thee at the last, "Bind ye his hands and feet, and cast him forth
   into outer darkness." [241] For, "With the cords of his own sins is
   every one bound." [242] The former of these is the saying of the Lord,
   the latter that of another Scripture; but yet both are the sayings of
   the Lord. With their own sins are men bound and cast into outer
   darkness.

   6. However, to seek the mystery of the deed in the figure, who are they
   that sell oxen? Who are they that sell sheep and doves? They are they
   who seek their own in the Church, not the things which are Christ's.
   They account all a matter of sale, while they will not be redeemed:
   they have no wish to be bought, and yet they wish to sell. Yes; good
   indeed is it for them that they may be redeemed by the blood of Christ,
   that they may come to the peace of Christ. Now, what does it profit to
   acquire in this world any temporal and transitory thing whatsoever, be
   it money, or pleasure of the palate, or honor that consists in the
   praise of men? Are they not all wind and smoke? Do they not all pass by
   and flee away? Are they not all as a river rushing headlong into the
   sea? And woe to him who shall fall into it, for he shall be swept into
   the sea. Therefore ought we to curb all our affections from such
   desires. My brethren, they that seek such things are they that sell.
   For that Simon too, wished to buy the Holy Ghost, just because he meant
   to sell the Holy Ghost; and he thought the apostles to be just such
   traders as they whom the Lord cast out of the temple with a scourge.
   For such an one he was himself, and desired to buy what he might sell:
   he was of those who sell doves. Now it was in a dove that the Holy
   Ghost appeared. [243] Who, then, are they, brethren, that sell doves,
   but they who say, "We give the Holy Ghost"? But why do they say this,
   and at what price do they sell? At the price of honor to themselves.
   They receive as the price, temporal seats of honor, that they may be
   seen to be sellers of doves. Let them beware of the scourge of small
   cords. The dove is not for sale: it is given freely; for grace, or
   favor, it is called. Therefore, my brethren, just as you see them that
   sell, common chapmen, each cries up what he sells: how many stalls they
   have set up! Primianus has a stall at Carthage, Maximianus has another,
   Rogatus has another in Mauritania, they have another in Numidia, this
   party and that, which it is not in our power now to name. Accordingly,
   one goes round to buy the dove, and everyone at his own stall cries up
   what he sells. Let the heart of such an one turn away from every
   seller; let him come where he receives freely. Aye, brethren, and they
   do not blush, that, by these bitter and malicious dissensions of
   theirs, they have made of themselves so many parties, while they assume
   to be what they are not, while they are lifted up, thinking themselves
   to be something when they are nothing. [244] But what is fulfilled in
   them, since that they will not be corrected, but that which you have
   heard in the psalm: "They were rent asunder, and felt no remorse"?

   7. Well, who sell oxen? They who have dispensed to us the Holy
   Scriptures are understood to mean the oxen. The apostles were oxen, the
   prophets were oxen. Whence the apostle says: "Thou shalt not muzzle the
   mouth of the ox that treadeth out the corn. Doth God take care for
   oxen? Or saith He it for our sakes? Yea, for our sakes He saith it:
   that he who ploweth should plow in hope; and he that thresheth, in hope
   of partaking." [245] Those oxen, then, have left to us the narration of
   the Scriptures. For it was not of their own that they dispensed,
   because they sought the glory of the Lord. Now, what have ye heard in
   that psalm? "And let them say continually, The Lord be magnified, they
   that wish the peace of His servant." [246] God's servant, God's people,
   God's Church. Let them who wish the peace of that Church magnify the
   Lord, not the servant: "and let them say continually, The Lord be
   magnified." Who, let say? "Them who wish the peace of His servant." The
   voice of that people, of that servant, is clearly that voice which you
   have heard in lamentations in the psalm, and were moved at hearing,
   because you are of that people. What was sung by one, re-echoed from
   the hearts of all. Happy they who recognized themselves in those voices
   as in a mirror. Who, then, are they that wish the peace of His servant,
   the peace of His people, the peace of the one whom He calls His "only
   one," and whom He wishes to be delivered from the lion: "Deliver mine
   only one from the power of the dog?" [247] They who say always, "The
   Lord be magnified." Those oxen, then, magnified the Lord, not
   themselves. See this ox magnifying his Lord, because "the ox knoweth
   his owner;" [248] observe that ox in fear lest men desert the ox's
   owner and rely on the ox: how he dreads them that are willing to put
   their confidence in him: "Was Paul crucified for you? or were ye
   baptized in the name of Paul?" [249] Of what I gave, I was not the
   giver: freely ye have received; the dove came down from heaven. "I have
   planted," saith he, "Apollo, watered; but God gave the increase:
   neither he that planteth is anything, neither he that watereth; but God
   that giveth the increase." [250] "And let them say always, The Lord be
   magnified, they that wish the peace of His servant."

   8. These men, however, deceive the people by the very Scriptures, that
   they may receive honors and praises at their hand, and that men may not
   turn to the truth. But in that they deceive, by the very Scriptures,
   the people of whom they seek honors, they do in fact sell oxen: they
   sell sheep too; that is, the common people themselves. And to whom do
   they sell them, but to the devil? For if the Church be Christ's sole
   and only one, who is it that carries off whatever is cut away from it,
   but that lion that roars and goes about, "seeking whom he may devour?"
   [251] Woe to them that are cut off from the Church! As for her, she
   will remain entire. "For the Lord knoweth them that are His." [252]
   These, however, so far as they can, sell oxen and sheep, they sell
   doves too: let them guard against the scourge of their own sins. But
   when they suffer some such things for these their iniquities, let them
   acknowledge that the Lord has made a scourge of small cords, and is
   admonishing them to change themselves and be no longer traffickers: for
   if they will not change, they shall at the end hear it said, "Bind ye
   these men's hands and feet, and cast them forth into outer darkness."

   9. "Then the disciples remembered that it was written, The zeal of
   Thine house hath eaten me up:" because by this zeal of God's house, the
   Lord cast these men out of the temple. Brethren, let every Christian
   among the members of Christ be eaten up with zeal of God's house. Who
   is eaten up with zeal of God's house? He who exerts himself to have all
   that he may happen to see wrong there corrected, desires it to be
   mended, does not rest idle: who if he cannot mend it, endures it,
   laments it. The grain is not shaken out on the threshing-floor that it
   may enter the barn when the chaff shall have been separated. If thou
   art a grain, be not shaken out from the floor before the putting into
   the granary; lest thou be picked up by the birds before thou be
   gathered into the granary. For the birds of heaven, the powers of the
   air, are waiting to snatch up something off the threshing-floor, and
   they can snatch up only what has been shaken out of it. Therefore, let
   the zeal of God's house eat thee up: let the zeal of God's house eat up
   every Christian, zeal of that house of God of which he is a member. For
   thy own house is not more important than that wherein thou hast
   everlasting rest. Thou goest into thine own house for temporal rest,
   thou enterest God's house for everlasting rest. If, then, thou busiest
   thyself to see that nothing wrong be done in thine own house, is it fit
   that thou suffer, so far as thou canst help, if thou shouldst chance to
   see aught wrong in the house of God, where salvation is set before
   thee, and rest without end? For example, seest thou a brother rushing
   to the theatre? Stop him, warn him, make him sorry, if the zeal of
   God's house doth eat thee up. Seest thou others running and desiring to
   get drunk, and that, too, in holy places, which is not decent to be
   done in any place? Stop those whom thou canst, restrain whom thou
   canst, frighten whom thou canst, allure gently whom thou canst: do not,
   however, rest silent. Is it a friend? Let him be admonished gently. Is
   it a wife? Let her be bridled with the utmost rigor. Is it a
   maid-servant? Let her be curbed even with blows. Do whatever thou canst
   for the part thou bearest; and so thou fulfillest, "The zeal of Thy
   house hath eaten me up." But if thou wilt be cold, languid, having
   regard only to thyself, and as if thyself were enough to thee, and
   saying in thy heart, What have I to do with looking after other men's
   sins? Enough for me is the care of my own soul: this let me keep
   undefiled for God;--come, does there not recur to thy mind the case of
   that servant who hid his talent and would not lay it out? Was he
   accused because he lost it, and not because he kept it without profit?
   [253] So hear ye then, my brethren, that ye may not rest idle. I am
   about to give you counsel: may He who is within give it; for though it
   be through me, it is He that gives it. You know what to do, each one of
   you, in his own house, with his friend, his tenant, his client, with
   greater, with less: as God grants an entrance, as He opens a door for
   His word, do not cease to win for Christ; because you were won by
   Christ.

   10. "The Jews said unto Him, What sign showest thou unto us, seeing
   that thou doest these things?" And the Lord answered, "Destroy this
   temple, and in three days I will raise it up. Then said the Jews, Forty
   and six years was this temple in building, and dost thou say, In three
   days I will rear it up?" Flesh they were, fleshly things they minded;
   but He was speaking spiritually. But who could understand of what
   temple He spoke? But yet we have not far to seek; He has discovered it
   to us through the evangelist, he has told us of what temple He said it.
   "But He spake," saith the evangelist, "of the temple of His body." And
   it is manifest that, being slain, the Lord did rise again after three
   days. This is known to us all now: and if from the Jews it is
   concealed, it is because they stand without; yet to us it is open,
   because we know in whom we believe. The destroying and rearing again of
   that temple, we are about to celebrate in its yearly solemnity: for
   which we exhort you to prepare yourselves, such of you as are
   catechumens that you may receive grace; even now is the time, even now
   let that be purposed which may then come to the birth. Now, that thing
   we know.

   11. But perhaps this is demanded of us, whether the fact that the
   temple was forty and six years in building may not have in it some
   mystery. There are, indeed, many things that may be said of this
   matter; but what may briefly be said, and easily understood, that we
   say meanwhile. Brethren, we have said yesterday, if I mistake not, that
   Adam was one man, and is yet the whole human race. For thus we said, if
   you remember. He was broken, as it were, in pieces; and, being
   scattered, is now being gathered together, and, as it were, conjoined
   into one by a spiritual fellowship and concord. And "the poor that
   groan," as one man, is that same Adam, but in Christ he is being
   renewed: because an Adam is come without sin, to destroy the sin of
   Adam in His own flesh, and that Adam might renew to himself the image
   of God. Of Adam then is Christ's flesh: of Adam the temple which the
   Jews destroyed, and the Lord raised up in three days. For He raised His
   own flesh: see, that He was thus God equal with the Father. My
   brethren, the apostle says, "Who raised Him from the dead." Of whom
   says he this? Of the Father. "He became," saith he, "obedient unto
   death, even the death of the cross; wherefore also God raised Him from
   the dead, and gave Him a name which is above every name." [254] He who
   was raised and exalted is the Lord. Who raised Him? The Father, to whom
   He said in the psalms, "Raise me up and I will requite them." [255]
   Hence, the Father raised Him up. Did He not raise Himself? And doeth
   the Father anything without the Word? What doeth the Father without His
   only One? For, hear that He also was God. "Destroy this temple, and in
   three days I will raise it up." Did He say, Destroy the temple, which
   in three days the Father will raise up? But as when the Father raiseth,
   the Son also raiseth; so when the Son raiseth, the Father also raiseth:
   because the Son has said, "I and the Father are one." [256]

   12. Now, what does the number Forty-six mean? Meanwhile, how Adam
   extends over the whole globe, you have already heard explained
   yesterday, by the four Greek letters of four Greek words. For if thou
   write the four words, one under the other, that is, the names of the
   four quarters of the world, of east, west, north, and south, which is
   the whole globe,--whence the Lord says that He will gather His elect
   from the four winds when He shall come to judgment; [257] --if, I say,
   you take these four Greek words,--anatole, which is east; dusis, which
   is west; archtos, which is north; mesembria, which is south; Anatole,
   Dysis, Arctos, Mesembria,--the first letters of the words make Adam.
   How, then, do we find there, too, the number forty-six? Because
   Christ's flesh was of Adam. The Greeks compute numbers by letters. What
   we make the letter A, they in their tongue put Alpha, a, and Alpha, a,
   is called one. And where in numbers they write Beta, b, which is their
   b, it is called in numbers two. Where they write Gamma, g, it is called
   in their numbers three. Where they write Delta, d, it is called in
   their numbers four; and so by means of all the letters they have
   numbers. The letter we call M, and they call My, m, signifies forty;
   for they say My, m, tessarachonta. Now look at the number which these
   letters make, and you will find in it that the temple was built in
   forty-six years. For the word Adam has Alpha, a, which is one: it has
   Delta, d, which is four; there are five for thee: it has Alpha, a,
   again, which is one; there are six for thee: it has also My, m, which
   is forty; there hast thou forty-six. These things, my brethren, were
   said by our elders before us, and that number forty-six was found by
   them in letters. And because our Lord Jesus Christ took of Adam a body,
   not of Adam derived sin; took of him a corporeal temple, not iniquity
   which must be driven from the temple: and that the Jews crucified that
   very flesh which He derived from Adam (for Mary was of Adam, and the
   Lord's flesh was of Mary); and that, further, He was in three days to
   raise that same flesh which they were about to slay on the cross: they
   destroyed the temple which was forty-six years in building, and that
   temple He raised up in three days.

   13. We bless the Lord our God, who gathered us together to spiritual
   joy. Let us be ever in humility of heart, and let our joy be with Him.
   Let us not be elated with any prosperity of this world, but know that
   our happiness is not until these things shall have passed way. Now, my
   brethren, let our joy be in hope: let none rejoice as in a present
   thing, lest he stick fast in the way. Let joy be wholly of hope to
   come, desire be wholly of eternal life. Let all sighings breathe after
   Christ. Let that fairest one alone, who loved the foul to make them
   fair, be all our desire; after Him alone let us run, for Him alone pant
   and sigh; "and let them say always, The Lord be magnified, that wish
   the peace of His servant."
     __________________________________________________________________

   [229] Luke vi. 25.

   [230] Ps. xxxv. 20.

   [231] 1 Pet. v. 8.

   [232] Ps. xxxv. 13.

   [233] Ps. xxxv. 13.

   [234] Gen. xiii. 8; xiv. 14.

   [235] Gen. xxviii. 5.

   [236] Gen. xxix. 12-15.

   [237] Matt. xii. 46-50.

   [238] Luke xi. 27.

   [239] Ps. xxxv. 13.

   [240] Isa. v. 18; LXX.

   [241] Matt. xxii. 3.

   [242] Prov. v. 22.

   [243] Matt. iii. 16.

   [244] Gal. vi. 3.

   [245] 1 Cor. ix. 9, 10.

   [246] Ps. xxxv. 27.

   [247] Ps. xxii. 20.

   [248] Isa. i. 3.

   [249] 1 Cor. i. 13.

   [250] 1 Cor. iii. 6, 7.

   [251] 1 Pet. v. 8.

   [252] 2 Tim. ii. 19.

   [253] Matt. xxv. 25-30.

   [254] Phil. ii. 8.

   [255] Ps. xli. 11.

   [256] John x. 30.

   [257] Mark xiii. 27.
     __________________________________________________________________

   Tractate XI.

   Chapter II. 23-25; III. 1-5

   1. Opportunely has the Lord procured for us that this passage should
   occur in its order to day: for I suppose you have observed, beloved,
   that we have undertaken to consider and explain the Gospel according to
   John in due course. Opportunely then it occurs, that to-day you should
   hear from the Gospel, that, "Except a man be born again of water and of
   the Spirit, he shall not see the kingdom of God." For it is time that
   we exhort you, who are still catechumens, who have believed in Christ
   in such wise, that you are still bearing your sins. And none shall see
   the kingdom of heaven while burdened with sins; for none shall reign
   with Christ, but he to whom they have been forgiven: but forgiven they
   cannot be, but to him who is born again of water and of the Holy
   Spirit. But let us observe all the words what they imply, that here the
   sluggish may find with what earnestness they must haste to put off
   their burden. For were they bearing some heavy load, either of stone,
   or of wood, or even of some gain; if they were carrying corn, or wine,
   or money, they would run to put off their loads: they are carrying a
   burden of sins, and yet are sluggish to run. You must run to put off
   this burden; it weighs you down, it drowns you.

   2. Behold, you have heard that when our Lord Jesus Christ "was in
   Jerusalem at the Passover, on the feast day, many believed in His name,
   seeing the signs which He did." "Many believed in His name;" and what
   follows? "But Jesus did not trust Himself to them." Now what does this
   mean, "They believed," or trusted, "in His name;" and yet "Jesus did
   not trust Himself to them;"? Was it, perhaps, that they had not
   believed on Him, but were feigning to have believed, and that therefore
   Jesus did not trust Himself to them? But the evangelist would not have
   said, "Many believed in His name," if he were not giving a true
   testimony to them. A great thing, then, it is, and a wonderful thing:
   men believe on Christ, and Christ trusts not Himself to men. Especially
   is it wonderful, since, being the Son of God, He of course suffered
   willingly. If He were not willing, He would never have suffered, since,
   had He not willed it, He had not been born; and if He had willed this
   only, merely to be born and not to die, He might have done even
   whatever He willed, because He is the almighty Son of the almighty
   Father. Let us prove it by facts. For when they wished to hold Him, He
   departed from them. The Gospel says, "And when they would have cast Him
   headlong from the top of the mountain, He departed from them unhurt."
   [258] And when they came to lay hold of Him, after He was sold by Judas
   the traitor, who imagined that he had it in his power to deliver up his
   Master and Lord, there also the Lord showed that He suffered of His own
   will, not of necessity. For when the Jews desired to lay hold of Him,
   He said to them, "Whom seek ye? But they said, Jesus of Nazareth. And
   said He, I am He. On hearing this saying, they went backward, and fell
   to the ground." [259] In this, that in answering them He threw them to
   the ground, He showed His power; that in His being taken by them He
   might show His will. It was of compassion, then, that He suffered. For
   "He was delivered up for our sins, and rose again for our
   justification." [260] Hear His own words: "I have power to lay down my
   life, and I have power to take it again: no man taketh it from me, but
   I lay it down of myself, that I may take it again." [261] Since,
   therefore, He had such power, since He declared it by words, showed it
   by deeds, what then does it mean that Jesus did not trust Himself to
   them, as if they would do Him some harm against His will, or would do
   something to Him against His will, especially seeing that they had
   already believed in His name? Moreover, of the same persons the
   evangelist says, "They believed in His name," of whom he says, "But
   Jesus did not trust Himself to them." Why? "Because He knew all men,
   and needed not that any should bear witness of man: for Himself knew
   what was in man." The artificer knew what was in His own work better
   than the work knew what was in itself. The Creator of man knew what was
   in man, which the created man himself knew not. Do we not prove this of
   Peter, that he knew not what was in himself, when he said, "With Thee,
   even to death"? Hear that the Lord knew what was in man: "Thou with me
   even to death? Verily, verily, I say unto thee, Before the cock crow,
   thou shalt deny me thrice." [262] The man, then, knew not what was in
   himself; but the Creator of the man knew what was in the man.
   Nevertheless, many believed in His name, and yet Jesus did not trust
   Himself to them. What can we say, brethren? Perhaps the circumstances
   that follow will indicate to us what the mystery of these words is.
   That men had believed in Him is manifest, is true; none doubts it, the
   Gospel says it, the truth-speaking evangelist testifies to it. Again,
   that Jesus trusted not Himself to them is also manifest, and no
   Christian doubts it; for the Gospel says this also, and the same
   truth-speaking evangelist testifies to it. Why, then, is it that they
   believed in His name, and yet Jesus did not trust Himself to them? Let
   us see what follows.

   3. "And there was a man of the Pharisees, Nicodemus by name, a ruler of
   the Jews: the same came to Him by night, and said unto Him, Rabbi (you
   already know that Master is called Rabbi), we know that Thou art a
   teacher come from God; for no man can do these signs which Thou doest,
   except God be with him." This Nicodemus, then, was of those who had
   believed in His name, as they saw the signs and prodigies which He did.
   For this is what he said above: "Now, when He was in Jerusalem at the
   passover on the feast-day, many believed in His name." Why did they
   believe? He goes on to say, "Seeing His signs which He did." And what
   says he of Nicodemus? "There was a ruler of the Jews, Nicodemus by name
   the same came to Him by night, and says to Him, Rabbi, we know that
   Thou art a teacher come from God." Therefore this man also had believed
   in His name. And why had he believed? He goes on, "For no man can do
   these signs which Thou doest, except God be with him." If, therefore,
   Nicodemus was of those who had believed in His name, let us now
   consider, in the case of this Nicodemus, why Jesus did not trust
   Himself to them. "Jesus answered and said unto him, Verily, verily, I
   say unto thee, Except a man be born again, he cannot see the kingdom of
   God." Therefore to them who have been born again doth Jesus trust
   Himself. Behold, those men had believed on Him, and yet Jesus trusted
   not Himself to them. Such are all catechumens: already they believe in
   the name of Christ, but Jesus does not trust Himself to them. Give good
   heed, my beloved, and understand. If we say to a catechumen, Dost thou
   believe on Christ, he answers, I believe, and signs himself; already he
   bears the cross of Christ on his forehead, and is not ashamed of the
   cross of his Lord. Behold, he has believed in His name. Let us ask him,
   Dost thou eat the flesh of the Son of man, and drink the blood of the
   Son of man? He knows not what we say, because Jesus has not trusted
   Himself to him.

   4. Therefore, since Nicodemus was of that number, he came to the Lord,
   but came by night; and this perhaps pertains to the matter. Came to the
   Lord, and came by night; came to the Light, and came in the darkness.
   But what do they that are born again of water and of the Spirit hear
   from the apostle? "Ye were once darkness, but now light in the Lord;
   walk as children of light;" [263] and again, "But we who are of the
   day, let us be sober." [264] Therefore they who are born again were of
   the night, and are of the day; were darkness, and are light. Now Jesus
   trusts Himself to them, and they come to Jesus, not by night, like
   Nicodemus; not in darkness do they seek the day. For such now also
   profess: Jesus has come near to them, has made salvation in them; for
   He said, "Except a man eat my flesh, and drink my blood, he shall not
   have life in him." [265] And as the catechumens have the sign of the
   cross on their forehead, they are already of the great house; but from
   servants let them become sons. For they are something who already
   belong to the great house. But when did the people Israel eat the
   manna? After they had passed the Red Sea. And as to what the Red Sea
   signifies, hear the apostle: "Moreover, brethren, I would not have you
   ignorant, that all our fathers were under the cloud, and all passed
   through the sea." To what purpose passed they through the sea? As if
   thou wert asking of him, he goes on to say, "And all were baptized by
   Moses in the cloud and in the sea." [266] Now, if the figure of the sea
   had such efficacy, how great will be the efficacy of the true form of
   baptism! If what was done in a figure brought the people, after they
   had crossed over, to the manna, what will Christ impart, in the verity
   of His baptism, to His own people, brought over through Himself? By His
   baptism He brings over them that believe; all their sins, the enemies
   as it were that pursue them, being slain, as all the Egyptians perished
   in that sea. Whither does He bring over, my brethren? Whither does
   Jesus bring over by baptism, of which Moses then showed the figure,
   when he brought them through the sea? Whither? To the manna. What is
   the manna? "I am," saith He, "the living bread, which came down from
   heaven." [267] The faithful receive the manna, having now been brought
   through the Red Sea? Why Red Sea? Besides sea, why also "red"? That
   "Red Sea" signified the baptism of Christ. How is the baptism of Christ
   red, but as consecrated by Christ's blood? Whither, then, does He lead
   those that believe and are baptized? To the manna. Behold, "manna," I
   say: what the Jews, that people Israel, received, is well known, well
   known what God had rained on them from heaven; and yet catechumens know
   not what Christians receive. Let them blush, then, for their ignorance;
   let them pass through the Red Sea, let them eat the manna, that as they
   have believed in the name of Jesus, so likewise Jesus may trust Himself
   to them.

   5. Therefore mark, my brethren, what answer this man who came to Jesus
   by night makes. Although he came to Jesus, yet because he came by
   night, he still speaks from the darkness of his own flesh. He
   understands not what he hears from the Lord, understands not what he
   hears from the Light, "which lighteth every man that cometh into this
   world." [268] Already hath the Lord said to him, "Except a man be born
   again, he shall not see the kingdom of God. Nicodemus saith unto Him,
   How can a man be born again when he is old?" The Spirit speaks to him,
   and he thinks of the flesh. He thinks of his own flesh, because as yet
   he thinks not of Christ's flesh. For when the Lord Jesus had said,
   "Except a man eat my flesh, and drink my blood, he shall not have life
   in him," some who followed Him were offended, and said among
   themselves, "This is a hard saying; who can hear it?" For they fancied
   that, in saying this, Jesus meant that they would be able to cook Him,
   after being cut up like a lamb, and eat Him: horrified at His words,
   they went back, and no more followed Him. Thus speaks the evangelist:
   "And the Lord Himself remained with the twelve; and they said to Him,
   Lo, those have left Thee. And He said, Will ye also go away?"--wishing
   to show them that He was necessary to them, not they necessary to
   Christ. Let no man fancy that he frightens Christ, when he tells Him
   that he is a Christian; as if Christ will be more blessed if thou be a
   Christian. It is a good thing for thee to be a Christian; but if thou
   be not, it will not be ill for Christ. Hear the voice of the psalm, "I
   said to the Lord, Thou art my God, since Thou hast no need of my
   goods." [269] For that reason, "Thou art my God, since of my goods Thou
   hast no need." If thou be without God, thou wilt be less; if thou be
   with God, God will not be greater. Not from thee will He be greater,
   but thou without Him wilt be less. Grow, therefore, in Him; do not
   withdraw thyself, that He may, as it were, diminish. Thou wilt be
   renewed if thou come to Him, wilt suffer loss if thou depart from Him.
   He remains entire when thou comest to Him, remains entire even when
   thou fallest away. When, therefore, He had said to His disciples, "Will
   ye also go away?" Peter, that Rock, answered with the voice of all,
   "Lord, to whom shall we go? Thou hast the words of eternal life."
   Pleasantly savored the Lord's flesh in his mouth. The Lord, however,
   expounded to them, and said, "It is the Spirit that quickeneth." After
   He had said, "Except a man eat my flesh, and drink my blood, he shall
   not have life in him," lest they should understand it carnally, He
   said, "It is the Spirit that quickeneth, but the flesh profiteth
   nothing: the words which I have spoken unto you are spirit and life."
   [270]

   6. This Nicodemus, who had come to Jesus by night, did not savor of
   this spirit and this life. Saith Jesus to him, "Except a man be born
   again, he shall not see the kingdom of God." And he, savoring of his
   own flesh, while as yet he savored not of the flesh of Christ in his
   mouth, saith, "How can a man be born a second time, when he is old? Can
   he enter a second time into his mother's womb, and be born?" This man
   knew but one birth, that from Adam and Eve; that which is from God and
   the Church he knew not yet: he knew only those parents that bring forth
   to death, knew not yet the parents that bring forth to life; he knew
   but the parents that bring forth successors, knew not yet the
   ever-living parents that bring forth those that shall abide.

   Whilst there are two births, then, he understood only one. One is of
   the earth, the other of heaven; one of the flesh, the other of the
   Spirit; one of mortality, the other of eternity; one of male and
   female, the other of God and the Church. But these two are each single;
   there can be no repeating the one or the other. Rightly did Nicodemus
   understand the birth of the flesh; so understand thou also the birth of
   the Spirit, as Nicodemus understood the birth of the flesh. What did
   Nicodemus understand? "Can a man enter a second time into his mother's
   womb, and be born?" Thus, whosoever shall tell thee to be spiritually
   born a second time, answer in the words of Nicodemus, "Can a man enter
   a second time into his mother's womb, and be born?" I am already born
   of Adam, Adam cannot beget me a second time. I am already born of
   Christ, Christ cannot beget me again. As there is no repeating from the
   womb, so neither from baptism.

   7. He that is born of the Catholic Church, is born, as it were, of
   Sarah, of the free woman; he that is born of heresy is, as it were,
   born of the bond woman, but of Abraham's seed. Consider, beloved, how
   great a mystery. God testifies, saying, "I am the God of Abraham, and
   the God of Isaac, and the God of Jacob." Were there not other
   patriarchs? Before these, was there not holy Noah, who alone of the
   whole human race, with all his house, was worthy to be delivered from
   the flood,--he in whom, and in his sons, the Church was prefigured?
   Borne by wood, they escaped the flood. Then afterwards great men whom
   we know, whom Holy Scriptures commends, Moses faithful in all his
   house. [271] And yet those three are named, just as if they alone
   deserved well of him: "I am the God of Abraham, and the God of Isaac,
   and the God of Jacob: this is my name for ever." [272] Sublime mystery!
   It is the Lord that is able to open both our mouth and your hearts,
   that we may speak as He has deigned to reveal, and that you may receive
   even as it is expedient for you.

   8. The patriarchs, then, are these three, Abraham, Isaac, and Jacob.
   You know that the sons of Jacob were twelve, and thence the people
   Israel; for Jacob himself is Israel, and the people Israel in twelve
   tribes pertaining to the twelve sons of Israel. Abraham, Isaac, and
   Jacob three fathers, and one people. The fathers three, as it were in
   the beginning of the people; three fathers in whom the people was
   figured: and the former people itself the present people. For in the
   Jewish people was figured the Christian people. There a figure, here
   the truth; there a shadow, here the body: as the apostle says, "Now
   these things happened to them in a figure." It is the apostle's voice:
   "They were written," saith he, "for our sakes, upon whom the end of the
   ages is come." [273] Let your mind now recur to Abraham, Isaac, and
   Jacob. In the case of these three, we find that free women bear
   children, and that bond women bear children: we find there offspring of
   free women, we find there also offspring of bond women. The bond woman
   signifies nothing good: "Cast out the bond woman," saith he, "and her
   son; for the son of the bond woman shall not be heir with the son of
   the free." The apostle recounts this; and he says that in those two
   sons of Abraham was a figure of the two Testaments, the Old and the
   New. To the Old Testament belong the lovers of temporal things, the
   lovers of the world: to the New Testament belong the lovers of eternal
   life. Hence, that Jerusalem on earth was the shadow of the heavenly
   Jerusalem, the mother of us all, which is in heaven; and these are the
   apostle's words. [274] And of that city from which we are absent on our
   sojourn, you know much, you have now heard much. But we find a
   wonderful thing in these births, in these fruits of the womb, in these
   generations of free and bond women: namely, four sorts of men; in which
   four sorts is completed the figure of the future Christian people, so
   that what was said in the case of those three patriarchs is not
   surprising, "I am the God of Abraham, and the God of Isaac, and the God
   of Jacob." For in the case of all Christians, observe, brethren, either
   good men are born of evil men, or evil men of good; or good men of
   good, or evil men of evil: more than these four sorts you cannot find.
   These things I will again repeat: Give heed, keep them, excite your
   hearts, be not dull; take in, lest ye be taken, how of all Christians
   there are four sorts. Either of the good are born good, or of the evil,
   are born evil; or of the good are born evil, or of the evil good. I
   think it is plain. Of the good, good; if they who baptize are good, and
   also they who are baptized rightly believe, and are rightly numbered
   among the members of Christ. Of the evil, evil; if they who baptize are
   evil, and they who are baptized approach God with a double heart, and
   do not observe the morals which they hear urged in the Church, so as
   not to be chaff, but grain, there. How many such there are, you know,
   beloved. Of the evil, good; sometimes an adulterer baptizes, and he
   that is baptized is justified. Of the good, evil; sometimes they who
   baptize are holy, they who are baptized do not desire to keep the way
   of God.

   9. I suppose, brethren, that this is known in the Church, and that what
   we are saying is manifest by daily examples; but let us consider these
   things in the case of our fathers before us, how they also had these
   four kinds. Of the good, good; Ananias baptized Paul. How of the evil,
   evil? The apostle declares that there were certain preachers of the
   gospel, who, he says, did not use to preach the gospel with a pure
   motive, whom, however, he tolerates in the Christian society, saying,
   "What then, notwithstanding every way, whether by occasion or in truth,
   Christ is preached, and in this I rejoice." [275] Was he therefore
   malevolent, and did he rejoice in another's evil? No, but rejoiced
   because through evil men the truth was preached, and by the mouths of
   evil men Christ was preached. If these men baptized any persons like
   themselves, evil men baptized evil men: if they baptized such as the
   Lord admonishes, when He says, "Whatsoever they bid you, do; but do not
   ye after their works," [276] they were evil men that were baptizing
   good. Good men baptized evil men, as Simon the sorcerer was baptized by
   Philip, a holy man. [277] Therefore these four sorts, my brethren, are
   known. See, I repeat them again, hold them, count them, think upon
   them; guard against what is evil; keep what is good. Good men are born
   of good, when holy men are baptized by holy; evil men are born of evil,
   when both they that baptize and they that are baptized live
   unrighteously and ungodly; good men are born of evil, when they are
   evil that baptize, and they good that are baptized; evil men are born
   of good, when they are good that baptize, and they evil that are
   baptized.

   10. How do we find this in these three names, "I am the God of Abraham,
   and the God of Isaac, and the God of Jacob"? We hold the bond women
   among the evil, and the free women among the good. Free women bear the
   good; Sarah bare Isaac: bond women bear the evil; Hagar bare Ishmael.
   We have in the case of Abraham alone the two sorts, both when the good
   are of the good, and also when the evil are of the evil. But where have
   we evil of good figured? Rebecca, Isaac's wife, was a free woman: read,
   She bare twins; one was good, the other evil. Thou hast the Scripture
   openly declaring by the voice of God, "Jacob have I loved, but Esau
   have I hated." [278] Rebecca bare those two, Jacob and Esau: one of
   them is chosen, the other is reprobated; one succeeds to the
   inheritance, the other is disinherited. God does not make His people of
   Esau, but makes it of Jacob. The seed is one, those conceived are
   dissimilar: the womb is one, those born of it are diverse. Was not the
   free woman that bare Jacob, the same free woman that bare Esau? They
   strove in the mother's womb; and when they strove there, it was said to
   Rebecca, "Two peoples are in thy womb." Two men, two peoples; a good
   people, and a bad people: but yet they strive in one womb. How many
   evil men there are in the Church! And one womb carries them until they
   are separated in the end: and the good cry out against the evil, and
   the evil in turn cry out against the good, and both strive together in
   the bowels of one mother. Will they be always together? There is a
   going forth to the light in the end; the birth which is here figured in
   a mystery is declared; and it will then appear that "Jacob have I
   loved, but Esau have I hated."

   11. Accordingly we have now found, brethren, of the good, good--of the
   free woman, Isaac; and of the evil, evil--of the bond woman, Ishmael;
   and of the good, evil--of Rebecca, Esau: where shall we find of the
   evil, good? There remains Jacob, that the completion of these four
   sorts may be concluded in the three patriarchs. Jacob had for wives
   free women, he had also bond women: the free bear children, as do also
   the bond, and thus come the twelve sons of Israel. If you count them
   all, of whom they were born, they were not all of the free women, nor
   all of the bond women; but yet they were all of one seed. What, then,
   my brethren? Did not they who were born of the bond women possess the
   land of promise together with their brethren? We have there found good
   sons of Jacob born of bond women, and good sons of Jacob born of free
   women. Their birth of the wombs of bond women was nothing against them,
   when they knew their seed in the father, and consequently they held the
   kingdom with their brethren. Therefore, as in the case of Jacob's sons,
   that they were born of bond women did not hinder their holding the
   kingdom, and receiving the land of promise on an equality with their
   brothers; their birth of bond women did not hinder them, but the
   father's seed prevailed: so, whoever are baptized by evil men, appear
   as if born of bond women; nevertheless, because they are of the seed of
   the Word of God, which is figured in Jacob, let them not be cast down,
   they shall possess the inheritance with their brethren. Therefore, let
   him who is born of the good seed be without fear; only let him not
   imitate the bond woman, if he is born of a bond woman. Do not thou
   imitate the evil, proud, bond woman. For how came the sons of Jacob,
   that were born of bond women, to possess the land of promise with their
   brethren, whilst Ishmael, born of a bond woman, was cast out from the
   inheritance? How, but because he was proud, they were humble? He
   proudly reared his neck, and wished to seduce his brother while he was
   playing with him.

   12. A great mystery is there. They were playing together, Ishmael and
   Isaac: Sarah sees them playing, and says to Abraham, "Cast out the bond
   woman and her son; for the son of the bond woman shall not be heir with
   my son Isaac." And when Abraham was sorrowful, the Lord confirmed to
   him the saying of his wife. Now here is evidently a mystery, that the
   event was somehow pregnant with something future. She sees them
   playing, and says, "Cast out the bond woman and her son." What is this,
   brethren? For what evil had Ishmael done to the boy Isaac, in playing
   with him? That playing was a mocking; that playing signified deception.
   Now attend, beloved, to this great mystery. The apostle calls it
   persecution; that playing, that play, he calls persecution: for he
   says, "But as then he that was born after the flesh, persecuted him
   that was born after the Spirit, so also now;" that is, they that are
   born after the flesh persecute them that are born after the Spirit. Who
   are born after the flesh? Lovers of the world, lovers of this life. Who
   are born after the Spirit? Lovers of the kingdom of heaven, lovers of
   Christ, men that long for eternal life, that worship God freely. They
   play, and the apostle calls it persecution. For after he said these
   words, "And as then he that was born after the flesh persecuted him
   that was born after the Spirit, so also now;" the apostle went on, and
   showed of what persecution, he was speaking: "But what says the
   Scripture? Cast out the bond woman and her son: for the son of the bond
   woman shall not be heir with my son Isaac." [279] We search where the
   Scripture says this, to see whether any persecution on Ishmael's part
   against Isaac preceded this; and we find that this was said by Sarah
   when she saw the boys playing together. The playing which Scripture
   says that Sarah saw, the apostle calls persecution. Hence, they who
   seduce you by playing, persecute you the more. "Come," say they, "Come,
   be baptized here, here is true baptism for thee." Do not play, there is
   one true baptism; that other is play: thou wilt be seduced, and that
   will be a grievous persecution to thee. It were better for thee to make
   Ishmael a present of the kingdom; but Ishmael will not have it, for he
   means to play. Keep thou thy father's inheritance, and hear this: "Cast
   out the bond woman and her son; for the son of the bond woman shall not
   be heir with my son Isaac."

   13. These men, too, dare to say that they are wont to suffer
   persecution from catholic kings, or from catholic princes. What
   persecution do they bear? Affliction of body: yet if at times they have
   suffered, and how they suffered, let themselves know, and settle it
   with their consciences; still they suffered only affliction of body:
   the persecution which they cause is more grievous. Beware when Ishmael
   wishes to play with Isaac, when he fawns on thee, when he offers
   another baptism: answer him, I have baptism already. For if this
   baptism is true, he who would give thee another would be mocking thee.
   Beware of the persecution of the soul. For though the party of Donatus
   has at times suffered somewhat at the hands of catholic princes, it was
   a bodily suffering, not the suffering of spiritual deception. Hear and
   see in the very facts of Old Testament history all the signs and
   indications of things to come. Sarah is found to have afflicted her
   maid Hagar: Sarah is free. After her maid began to be proud, Sarah
   complained to Abraham, and said, "Cast out the bond woman;" she has
   lifted her neck against me. His wife complains of Abraham, as if it
   were his doing. But Abraham, who was not bound to the maid by lust, but
   by the duty of begetting children, inasmuch as Sarah had given her to
   him to have offspring by her, says to her: "Behold, she is thy
   handmaid; do unto her as thou wilt." And Sarah grievously afflicted
   her, and she fled from her face. See, the free woman afflicted the bond
   woman, and the apostle does not call that a persecution; the slave
   plays with his master, and he calls it persecution: this afflicting is
   not called persecution; that playing is. How does it appear to you,
   brethren? Do you not understand what is signified? Thus, then, when God
   wills to stir up powers against heretics, against schismatics, against
   those that scatter the Church, that blow on Christ as if they abhorred
   Him, that blaspheme baptism, let them not wonder; because God stirs
   them up, that Hagar may be beaten by Sarah. Let Hagar know herself, and
   yield her neck: for when, after being humiliated, she departed from her
   mistress, an angel met her, and said to her, "What is the matter with
   thee, Hagar, Sarah's handmaid?" When she complained of her mistress,
   what did she hear from the angel? "Return to thy mistress." [280] It is
   for this that she is afflicted, that she may return; and would that she
   may return, for her offspring, just like the sons of Jacob, will obtain
   the inheritance with their brethren.

   14. But they wonder that Christian powers are roused against detestable
   scatterers of the Church. Should they not be moved, then? How otherwise
   should they give an account of their rule to God? Observe, beloved,
   what I say, that it concerns Christian kings of this world to wish
   their mother the Church, of which they have been spiritually born, to
   have peace in their times. We read Daniel's visions and prophetical
   histories. The three children praised the Lord in the fire: King
   Nebuchadnezzar wondered at the children praising God, and at the fire
   around them doing them no harm: and whilst he wondered, what did King
   Nebuchadnezzar say, he who was neither a Jew nor circumcised, who had
   set up his own image and compelled all men to adore it; but, impressed
   by the praises of the three children when he saw the majesty of God
   present in the fire what said he? "And I will publish a decree to all
   tribes and tongues in the whole earth." What sort of decree? "Whosoever
   shall speak blasphemy against the God of Shadrach, Meshach, and
   Abednego, shall be cut off, and their houses shall be made a ruin."
   [281] See how an alien king acts with raging indignation that the God
   of Israel might not be blasphemed, because He was able to deliver the
   three children from the fire: and yet they would not have Christian
   kings to act with severity when Christ is contemptuously rejected, by
   whom not three children, but the whole world, with these very kings, is
   delivered from the fire of hell! For those three children, my brethren,
   were delivered from temporal fire. Is He not the same God who was the
   God of the Maccabees and the God of the three children? The latter He
   delivered from the fire; the former did in body perish in the torments
   of fire, but in mind they remained steadfast in the ordinances of the
   law. The latter were openly delivered, the former were crowned in
   secret. [282] It is a greater thing to be delivered from the flame of
   hell than from the furnace of a human power. If, then, Nebuchadnezzar
   praised and extolled and gave glory to God because He delivered three
   children from the fire, and gave such glory as to send forth a decree
   throughout his kingdom, "Whosoever shall speak blasphemy against the
   God of Shadrach, Meshach, and Abednego, shall be cut off, and their
   houses shall be brought to ruin," how should not these kings be moved,
   who observe, not three children delivered from the flame, but their
   very selves delivered from hell, when they see Christ, by whom they
   have been delivered, contemptuously spurned in Christians, when they
   hear it said to a Christian, "Say that thou art not a Christian"? Men
   are willing to do such deeds, but they do not wish to suffer, at all
   events, such punishments.

   15. For see what they do and what they suffer. They slay souls, they
   suffer in body: they cause everlasting deaths, and yet they complain
   that they themselves suffer temporal deaths. And yet what deaths do
   they suffer? They allege to us some martyrs of theirs in persecution.
   See, Marculus was hurled headlong from a rock; see, Donatus of Bagaia
   was thrown into a well. When have the Roman authorities decreed such
   punishments as casting men down rocks? But what do those of our party
   reply? What was done I know not; what however do ours tell? That they
   flung themselves headlong and cast the infamy of it upon the
   authorities. Let us call to mind the custom of the Roman authorities,
   and see to whom we are to give credit. Our men declare that those men
   cast themselves down headlong. If they are not the very disciples of
   those men, who now cast themselves down precipices, while no man
   persecutes them, let us not credit the allegation of our men: what
   wonder if those men did what these are wont to do? The Roman
   authorities never did employ such punishments: for had they not the
   power to put them to death openly? But those men, while they wished to
   be honored when dead, found not a death to make them more famous. In
   short, whatever the fact was, I do not know. And even if thou hast
   suffered corporal affliction, O party of Donatus, at the hand of the
   Catholic Church, as an Hagar thou hast suf fered it at the hand of
   Sarah; "return to thy mistress." A point which it was indeed necessary
   to discuss has detained us somewhat too long to be at all able to
   expound the whole text of the Gospel Lesson. Let this suffice you in
   the meantime, beloved brethren, lest, by speaking of other matters,
   what has been spoken might be shut out from your hearts. Hold fast
   these things, declare such things; and while yourselves are inflamed,
   go your way thither, and set on fire them that are cold.
     __________________________________________________________________

   [258] Luke iv. 30.

   [259] John xviii. 4-6.

   [260] Rom. iv. 25.

   [261] John x. 18.

   [262] Matt. xxvi. 33, 34; Luke xxii. 33, 34.

   [263] Eph. v. 8.

   [264] 1 Thess. v. 8.

   [265] John vi. 54.

   [266] 1 Cor. x. 1.

   [267] John vi. 51.

   [268] John i. 9.

   [269] Ps. xvi. 2.

   [270] John vi. 54-59.

   [271] Num. xii. 7.

   [272] Ex. iii. 6, 15.

   [273] 1 Cor. x. 11.

   [274] Gen. xxi. 10; Gal. iv. 22-30.

   [275] Phil. i. 18.

   [276] Matt. xxiii. 3.

   [277] Acts viii. 13.

   [278] Mal. i. 3; Rom. ix. 13.

   [279] Gen. xxi. 9-12; Gal. iv. 30.

   [280] Gen. xvi. 9.

   [281] Dan. iii.

   [282] 2 Macc. vii.
     __________________________________________________________________

   Tractate XII.

   Chapter III. 6-21

   1. We observe, beloved, that the intimation with which we yesterday
   excited your attention has brought you together with more alacrity, and
   in greater number than usual; but meanwhile let us, if you please, pay
   our debt of a discourse on the Gospel Lesson, which comes in due
   course. You shall then hear, beloved, as well what we have already
   effected concerning the peace of the Church, and what we hope yet
   further to accomplish. For the present, then, let the whole attention
   of your hearts be given to the gospel; let none be thinking of anything
   else. For if he who attends to it wholly apprehends with difficulty,
   must not he who divides himself by diverse thoughts let go what he has
   received? Moreover, you remember, beloved, that on the last Lord's day,
   as the Lord deigned to help us, we discoursed of spiritual
   regeneration. That lesson we have caused to be read to you again, so
   that what was then left unspoken, we may now, by the aid of your
   prayers in the name of Christ, fulfill.

   2. Spiritual regeneration is one, just as the generation of the flesh
   is one. And Nicodemus said the truth when he said to the Lord that a
   man cannot, when he is old, return again into his mother's womb and be
   born. He indeed said that a man cannot do this when he is old, as if he
   could do it even were he an infant. But be he fresh from the womb, or
   now in years, he cannot possibly return again into the mother's bowels
   and be born. But just as for the birth of the flesh, the bowels of
   woman avail to bring forth the child only once, so for the spiritual
   birth the bowels of the Church avail that a man be baptized only once.
   Therefore, in case one should say, "Well, but this man was born in
   heresy, and this in schism:" all that was cut away, if you remember
   what was debated to you about our three fathers, of whom God willed to
   be called the God, not that they were thus alone but because in them
   alone the figure of the future people was made up in its completeness.
   For we find one born of a bond woman disinherited, one born of a free
   woman made heir: again, we find one born of a free woman disinherited,
   one born of a bond woman made heir. Ishmael, born of a bond woman,
   disinherited; Isaac, born of a free woman, made heir: Esau, born of a
   free woman, disinherited; the sons of Jacob, born of bond women, made
   heirs. Thus, in these three fathers the figure of the whole future
   people is seen: and not without reason God saith, "I am the God of
   Abraham, and the God of Isaac, and the God of Jacob: this," saith He,
   "is my name for ever." [283] Rather let us remember what was promised
   to Abraham himself: for this was promised to Isaac, and also to Jacob.
   What do we find? "In thy seed shall all nations be blessed." [284] At
   that time the one man believed what as yet he saw not: men now see, and
   are blinded. What was promised to the one man is fulfilled in the
   nations; and they who will not see what is already fulfilled, are
   separating themselves from the communion of the nations. But what
   avails it them that they will not see? See they do, whether they will
   or no; the open truth strikes against their closed eyes.

   3. It was in answer to Nicodemus, who was of them that had believed on
   Jesus, that it was said, And Jesus did not trust Himself to them. To
   certain men, indeed, He did not trust Himself, though they had already
   believed on Him. Thus it is written, "Many believed in His name, seeing
   the signs which He did. But Jesus did not trust Himself to them. For He
   needed not that any should testify of man; for Himself knew what was in
   man." Behold, they already believed on Jesus, and yet Jesus did not
   trust Himself to them. Why? because they were not yet born again of
   water and of the Spirit. From this have we ex horted and do exhort our
   brethren the catechumens. For if you ask them, they have already
   believed in Jesus; but because they have not yet received His flesh and
   blood, Jesus has not yet trusted Himself to them. What must they do
   that Jesus may trust Himself to them? They must be born again of water
   and of the Spirit; the Church that is in travail with them must bring
   them forth. They have been conceived; they must be brought forth to the
   light: they have breasts to be nourished at; let them not fear lest,
   being born, they may be smothered; let them not depart from the
   mother's breasts.

   4. No man can return into his mother's bowels and be born again. But
   some one is born of a bond woman? Well, did they who were born of bond
   women at the former time, return into the wombs of the free to be born
   anew? The seed of Abraham was in Ishmael also; but that Abraham might
   have a son of the bond maid, it was at the advice of his wife. The
   child was of the husband's seed, not of the womb, but at the sole
   pleasure of the wife. Was his birth of a bond woman the reason why he
   was disinherited? Then, if he was disinherited because he was the son
   of a bond woman, no sons of bond women would be admitted to the
   inheritance. The sons of Jacob were admitted to the inheritance; but
   Ishmael was put out of it, not because born of a bond woman, but
   because he was proud to his mother, proud to his mother's son; for his
   mother was Sarah rather than Hagar. The one gave her womb, the other's
   will was added: Abraham would not have done what Sarah willed not:
   therefore was he Sarah's son rather. But because he was proud to his
   brother, proud in playing, that is, in mocking him; what said Sarah?
   "Cast out the bond woman and her son; for the son of the bond woman
   shall not be heir with my son Isaac." [285] It was not, therefore, the
   bowels of the bond woman that caused his rejection, but the slave's
   neck. For the free-born is a slave if he is proud, and, what is worse,
   the slave of a bad mistress, of pride itself. Thus, my brethren, answer
   the man, that a man cannot be born a second time; answer fearlessly,
   that a man cannot be born a second time. Whatever is done a second time
   is mockery, whatever is done a second time is play. It is Ishmael
   playing, let him be cast out. For Sarah observed them playing, saith
   the Scripture, and said to Abraham, "Cast out the bond woman and her
   son." The playing of the boys displeased Sarah. She saw something
   strange in their play. Do not they who have sons like to see them
   playing? She saw and disapproved it. Something or other she saw in
   their play; she saw mockery in it, observed the pride of the slave; she
   was displeased with it, and she cast him out. The children of bond
   women, when wicked, are cast out; and the child of the free woman, when
   an Esau, is cast out. Let none, therefore, presume on his birth of good
   parents; let none presume on his being baptized by holy men. Let him
   that is baptized by holy men still beware lest he be not a Jacob, but
   an Esau. This would I say then, brethren, it is better to be baptized
   by men that seek their own and love the world, which is what the name
   of bond woman imports, and to be spiritually seeking the inheritance of
   Christ, so as to be as it were a son of Jacob by a bond woman, than to
   be baptized by holy men and to become proud, so as to be an Esau to be
   cast out, though born of a free woman. Hold ye this fast, brethren. We
   are not coaxing you, let none of your hope be in us; we flatter neither
   ourselves nor you; every man bears his own burden. It is our duty to
   speak, that we be not judged unhappily: yours to hear, and that with
   the heart, lest what we give be required of you; nay, that when it is
   required, it may be found a gain, not a loss.

   5. The Lord says to Nicodemus, and explains to him: "Verily, verily, I
   say unto thee, Except a man be born again of water and of the Spirit,
   he cannot enter into the kingdom of God." Thou, says He, understandest
   a carnal generation, when thou sayest, Can a man return into his
   mother's bowels? The birth for the kingdom of God must be of water and
   of the Spirit. If one is born to the temporal inheritance of a human
   father, be he born of the bowels of a carnal mother; if one is born to
   the everlasting inheritance of God as his Father, be he born of the
   bowels of the Church. A father, as one that will die, begets a son by
   his wife to succeed him; but God begets of the Church sons, not to
   succeed Him, but to abide with Himself. And He goes on: "That which is
   born of the flesh is flesh; and that which is born of the Spirit is
   spirit." We are born spiritually then, and spirit we are born by the
   word and sacrament. The Spirit is present that we may be born; the
   Spirit is invisibly present whereof thou art born, for thou too must be
   invisibly born. For He goes on to say: "Marvel not that I said unto
   thee, Ye must be born again. The Spirit bloweth where it listeth, and
   thou hearest its voice, but knowest not whence it cometh, or whither it
   goeth." None sees the Spirit; and how do we hear the Spirit's voice?
   There sounds a psalm, it is the Spirit's voice; the gospel sounds, it
   is the Spirit's voice; the divine word sounds, it is the Spirit's
   voice. "Thou hearest its voice, and knowest not whence it cometh, and
   whither it goeth." But if thou art born of the Spirit, thou too shall
   be so, that one who is not born of the Spirit knows not, as for thee,
   whence thou comest, or whither thou goest. For He said, as He went on,
   "So is also every one that is born of the Spirit."

   6. "Nicodemus answered and said unto Him, How can these things be?"
   And, in fact, in the carnal sense, he knew not how. In him occurred
   what the Lord had said; the Spirit's voice he heard, but knew not
   whence it came, and whither it was going. "Jesus answered and said unto
   him, Art thou a master in Israel, and knowest not these things?" Oh,
   brethren! what? do we think that the Lord meant to taunt scornfully
   this master of the Jews? The Lord knew what He was doing; He wished the
   man to be born of the Spirit. No man is born of the Spirit if he be not
   humble, for humility itself makes us to be born of the Spirit; "for the
   Lord is nigh to them that are of broken heart." [286] The man was
   puffed up with his mastership, and it appeared of some importance to
   himself that he was a teacher of the Jews. Jesus pulled down his pride,
   that he might be born of the Spirit: He taunted him as an unlearned
   man; not that the Lord wished to appear his superior. What comparison
   can there be, God compared to man, truth to falsehood? Christ greater
   than Nicodemus! Ought this to be said, can it be said, is it to be
   thought? If it were said, "Christ is greater than angels," it were
   ridiculous: for incomparably greater than every creature is He by whom
   every creature was made. But yet He rallies the man on his pride: "Art
   thou a master in Israel, and knowest not these things?" As if He said,
   Behold, thou knowest nothing, thou art a proud chief; be thou born of
   the Spirit: for if thou be born of the Spirit, thou wilt keep the ways
   of God, so as to follow Christ's humility. So, indeed, is He high above
   all angels, that, "being in the form of God, He thought it not robbery
   to be equal with God, but emptied Himself, taking upon Him the form of
   a servant, being made into the likeness of men, and found in fashion as
   a man: He humbled Himself, being made obedient unto death" (and lest
   any kind of death should please thee), "even the death of the cross."
   [287] He hung on the cross, and they scoffed at Him. He could have come
   down from the cross; but He deferred, that He might rise again from the
   tomb. He, the Lord, bore with proud slaves; [288] the physician with
   the sick. If He did this, how ought they to act whom it behoves to be
   born of the Spirit!--if He did this, He who is the true Master in
   heaven, not of men only, but also of angels. For if the angels are
   learned, they are so by the Word of God. If they are learned by the
   Word of God, ask of what they are learned; and you shall find, "In the
   beginning was the Word, and the Word was with God, and the Word was
   God." The neck of man is done away with, only the hard and stiff neck,
   that it may be gentle to bear the yoke of Christ, of which it is said,
   "My yoke is easy, and my burden is light." [289]

   7. And He goes on, "If I have told you earthly things, and ye believe
   not; how shall ye believe, if I tell you heavenly things?" What earthly
   things did He tell, brethren? "Except a man be born again;" is that an
   earthly thing? "The Spirit bloweth where it listeth, and thou hearest
   its voice, and knowest not whence it cometh, or whither it goeth;" is
   that earthly? For if He spoke it of the wind, as some have understood
   it, when they were asked what earthly thing the Lord meant, when He
   said, "If I told you earthly things, and ye believe not; how shall ye
   believe, if I tell you heavenly things?"--when, I say, it was asked of
   certain men what "earthly thing" the Lord meant, being in difficulty,
   they said, What He said, "The Spirit bloweth where it listeth," and
   "its voice thou hearest, and knowest not whence it cometh, or whither
   it goeth," He said concerning the wind. Now what did He name earthly?
   He was speaking of the spiritual birth; and going on, saith, "So is
   every one that is born of the Spirit." Then, brethren, which of us does
   not see, for example, the south wind going from south to north, or
   another wind coming from east to west? How, then, know we not whence it
   cometh and whither it goeth? What earthly thing, then, did He tell,
   which men did not believe? Was it that which He had said about raising
   the temple again? Surely, for He had received His body of the earth,
   and that earth taken of the earthly body He was preparing to raise up.
   They did not believe Him as about to raise up earth. "If I told you
   earthly things," saith He, "and ye believe not; how shall ye believe if
   I tell you heavenly things?" That is, if ye believe not that I can
   raise up the temple cast down by you, how shall ye believe that men can
   be regenerated by the Spirit?

   8. And He goes on: "And no man hath ascended into heaven, but He that
   came down from heaven, the Son of man who is in heaven." Behold, He was
   here, and was also in heaven; was here in His flesh, in heaven by His
   divinity; yea, everywhere by His divinity. Born of a mother, not
   quitting the Father. Two nativities of Christ are understood: one
   divine, the other human: one, that by which we were to be made; the
   other, that by which we were to be made anew: both marvellous; that
   without mother, this without father. But because He had taken a body of
   Adam,--for Mary was of Adam,--and was about to raise that same body
   again, it was an earthly thing He had said in saying, "Destroy this
   temple, and in three days I will raise it up." But this was a heavenly
   thing, when He said, "Except a man be born again of water and of the
   Spirit, he shall not see the kingdom of God." Come then, brethren! God
   has willed to be the Son of man; and willed men to be sons of God. He
   came down for our sakes; let us ascend for His sake. For He alone
   descended and ascended, He who saith, "No man hath ascended into
   heaven, but He who came down from heaven." Are they not therefore to
   ascend into heaven whom He makes sons of God? Certainly they are: this
   is the promise to us, "They shall be equal to the angels of God." [290]
   Then how is it that no man ascends, but He that descended? Because one
   only descended, only one ascends. What of the rest? What are we to
   understand, but that they shall be His members, that one may ascend?
   Therefore it follows that "no man hath ascended into heaven, but He who
   came down from heaven, the Son of man who is in heaven." Dost thou
   marvel that He was both here and in heaven? Such He made His disciples.
   Hear the Apostle Paul saying, "But our conversation is in heaven."
   [291] If the Apostle Paul, a man, walked in the flesh on earth, and yet
   had his conversation in heaven, was the God of heaven and earth not
   able to be both in heaven and on earth?

   9. Therefore, if none but He descended and ascended, what hope is there
   for the rest? The hope for the rest is this, that He came down in order
   that in Him and with Him they might be one, who should ascend through
   Him. "He saith not, And to seeds," saith the apostle, "as in many; but
   as in one, And to thy seed, which is Christ." And to believers he
   saith, "And ye are Christ's; and if Christ's, then are Abraham's seed."
   [292] What he said to be one, that he said that we all are. Hence, in
   the Psalms, many sometimes sing, to show that one is made of many;
   sometimes one sings, to show what is made of many. Therefore was it
   only one that was healed in the pool; and whoever else went down into
   it was not healed. Now this one shows forth the oneness of the Church.
   Woe to them who hate unity, and make to themselves parties among men!
   Let them hear him who wished to make them one, in one, for one: let
   them hear him who says, Be not ye making many: "I have planted, Apollos
   watered; but God gave the increase. But neither he that planteth is
   anything, neither he that watereth; but God that giveth the increase."
   [293] ^They were saying, "I am of Paul, I of Apollos, I of Cephas." And
   he says, "Is Christ divided?" Be ye in one, be one thing, be one
   person: "No man hath ascended into heaven, but He who came down from
   heaven." Lo! we wish to be thine, they said to Paul. And he said to
   them, I will not that ye be Paul's, but be ye His whose is Paul
   together with you.

   10. For He came down and died, and by that death delivered us from
   death: being slain by death, He slew death. And you know, brethren,
   that this death entered into the world through the devil's envy. "God
   made not death," saith the Scripture, "nor delights He in the
   destruction of the living; but He created all things to be." But what
   saith it here? "But by the devil's envy, death entered into the whole
   world." [294] To the death offered for our entertainment by the devil,
   man would not come by constraint; for the devil had not the power of
   forcing, but only cunning to persuade. Hadst thou not consented, the
   devil had brought in nothing: thy own consenting, O man, led thee to
   death. Of the mortal are mortals born; from immortals we are become
   mortals. From Adam all men are mortal; but Jesus the Son of God, the
   Word of God, by which all things were made, the only Son equal with the
   Father, was made mortal: "for the Word was made flesh, and dwelt among
   us."

   11. He endured death, then; but death He hanged on the cross, and
   mortal men are delivered from death. The Lord calls to mind a great
   matter, which was done in a figure with them of old: "And as Moses,"
   saith He, "lifted up the serpent in the wilderness, so must the Son of
   man be lifted up; that every one who believeth on Him may not perish,
   but have everlasting life." A great mystery is here, as they who read
   know. Again, let them hear, as well they who have not read as they who
   have forgotten what perhaps they had heard or read. The people Israel
   were fallen helplessly in the wilderness by the bite of serpents; they
   suffered a great calamity by many deaths: for it was the stroke of God
   correcting and scourging them that He might instruct them. In this was
   shown a great mystery, the figure of a thing to come: the Lord Himself
   testifies in this passage, so that no man can give another
   interpretation than that which the truth indicates concerning itself.
   Now Moses was ordered by the Lord to make a brazen serpent, and to
   raise it on a pole in the wilderness, and to admonish the people
   Israel, that, when any had been bitten by a serpent, he should look to
   that serpent raised up on the pole. This was done: men were bitten;
   they looked and were healed. [295] What are the biting serpents? Sins,
   from the mortality of the flesh. What is the serpent lifted up? The
   Lord's death on the cross. For as death came by the serpent, it was
   figured by the image of a serpent. The serpent's bite was deadly, the
   Lord's death is life-giving. A serpent is gazed on that the serpent may
   have no power. What is this? A death is gazed on, that death may have
   no power. But whose death? The death of life: if it may be said, the
   death of life; ay, for it may be said, but said wonderfully. But should
   it not be spoken, seeing it was a thing to be done? Shall I hesitate to
   utter that which the Lord has deigned to do for me? Is not Christ the
   life? And yet Christ hung on the cross. Is not Christ life? And yet
   Christ was dead. But in Christ's death, death died. Life dead slew
   death; the fullness of life swallowed up death; death was absorbed in
   the body of Christ. So also shall we say in the resurrection, when now
   triumphant we shall sing, "Where, O death, is thy contest? Where, O
   death, is thy sting?" [296] Meanwhile brethren, that we may be healed
   from sin, let us now gaze on Christ crucified; for "as Moses," saith
   He, "lifted up the serpent in the wilderness, so must the Son of man be
   lifted up; that whosoever believeth on Him may not perish, but have
   everlasting life." Just as they who looked on that serpent perished not
   by the serpent's bites, so they who look in faith on Christ's death are
   healed from the bites of sins. But those were healed from death to
   temporal life; whilst here He saith, "that they may have everlasting
   life." Now there is this difference between the figurative image and
   the real thing: the figure procured temporal life; the reality, of
   which that was the figure, procures eternal life.

   12. "For God sent not His Son into the world to judge the world, but
   that the world through Him may be saved." So far, then, as it lies in
   the physician, He is come to heal the sick. He that will not observe
   the orders of the physician destroys himself. He is come a Saviour to
   the world: why is he called the Saviour of the world, but that He is
   come to save the world, not to judge the world? Thou wilt not be saved
   by Him; thou shalt be judged of thyself. And why do I say, "shall be
   judged"? See what He says: "He that believeth on Him is not judged, but
   he that believeth not." What dost thou expect He is going to say, but
   "is judged"? "Already," saith He, "has been judged." The judgment has
   not yet appeared, but already it has taken place. For the Lord knoweth
   them that are His: He knows who are persevering for the crown, and who
   for the flame; knows the wheat on His threshing-floor, and knows the
   chaff; knows the good corn, and knows the tares. He that believeth not
   is already judged. Why judged? "Because he has not believed in the name
   of the only-begotten Son of God."

   13. "And this is the judgment, that light is come into the world, and
   men loved darkness rather than light, because their deeds were evil."
   My brethren, whose works does the Lord find to be good? The works of
   none: He finds the works of all evil. How is it, then, that some have
   done the truth, and are come to the light? For this is what follows:
   "But he that doeth truth cometh to the light, that his deeds may be
   made manifest, that they are wrought in God." In what way have some
   done a good work to come to the light, namely, to Christ? And how have
   some loved darkness? For if He finds all men sinners, and healeth all
   of sin, and that serpent in which the Lord's death was figured healed
   them that were bitten, and on account of the serpent's bite the serpent
   was set up, namely, the Lord's death on account of mortal men, whom He
   finds unrighteous; how are we to understand that "this is the judgment,
   that light is come into the world, and men loved darkness rather than
   light, because their deeds were evil"? How is this? Whose works, in
   fact, are good? Hast Thou not come to justify the ungodly? "But they
   loved," saith He, "darkness rather than light." There He laid the
   emphasis: for many loved their sins; many confessed their sins; and he
   who confesses his sins, and accuses them, doth now work with God. God
   accuses thy sins: and if thou also accusest, thou art united to God.
   There are, as it were, two things, man and sinner. That thou art called
   man, is God's doing; that thou art called sinner, is man's own doing.
   Blot out what thou hast done, that God may save what He has done. It
   behoves thee to hate thine own work in thee, and to love the work of
   God in thee. And when thy own deeds will begin to displease thee, from
   that time thy good works begin, as thou findest fault with thy evil
   works. The confession of evil works is the beginning of good works.
   Thou doest the truth, and comest to the light. How is it thou doest the
   truth? Thou dost not caress, nor soothe, nor flatter thyself; nor say,
   "I am righteous," whilst thou art unrighteous: thus, thou beginnest to
   do the truth. Thou comest to the light, that thy works may be made
   manifest that they are wrought in God; for thy sin, the very thing that
   has given thee displeasure, would not have displeased thee, if God did
   not shine into thee, and His truth show it thee. But he that loves his
   sins, even after being admonished, hates the light admonishing him, and
   flees from it, that his works which he loves may not be proved to be
   evil. But he that doeth truth accuses his evil works in himself, spares
   not himself, forgives not himself, that God may forgive him: for that
   which he desires God to forgive, he himself acknowledges, and he comes
   to the light; to which he is thankful for showing him what he should
   hate in himself. He says to God, "Turn away Thy face from my sins:" yet
   with what countenance says it, unless he adds, "For I acknowledge mine
   iniquity, and my sin is ever before me?" [297] Be that before thyself
   which thou desirest not to be before God. But if thou wilt put thy sin
   behind thee, God will thrust it back before thine eyes; and this He
   will do at a time when there will be no more fruit of repentance.

   14. Run, my brethren, lest the darkness lay hold of you. Awake to your
   salvation, awake while there is time; let none be kept back from the
   temple of God, none kept back from the work of the Lord, none called
   away from continual prayer, none be defrauded of wonted devotion.
   Awake, then, while it is day: the day shines, Christ is the day. He is
   ready to forgive sins, but to them that acknowledge them; ready to
   punish the self-defenders, who boast that they are righteous, and think
   themselves to be something when they are nothing. But he that walks in
   His love and mercy, even being free from those great and deadly sins,
   such crimes as murder, theft, adultery; still, because of those which
   seem to be minute sins, of tongue, or of thought, or of intemperance in
   things permitted, he doeth the truth in confession, and cometh to the
   light in good works: since many minute sins, if they be neglected,
   kill. Minute are the drops that swell the rivers; minute are the grains
   of sand; but if much sand is put together, the heap presses and
   crushes. Bilge-water neglected in the hold does the same thing as a
   rushing wave. Gradually it leaks in through the hold; and by long
   leaking in and no pumping out, it sinks the ship. Now what is this
   pumping out, but by good works, by sighing, fasting, giving, forgiving,
   so to effect that sins may not overwhelm us? The path of this life,
   however, is troublesome, full of temptations: in prosperity, let it not
   lift us up; in adversity, let it not crush us. He who gave the
   happiness of this world gave it for thy comfort, not for thy ruin.
   Again, He who scourgeth thee in this life, doeth it for thy
   improvement, not for thy condemnation. Bear the Father that corrects
   thee for thy training, lest thou feel the judge in punishing thee.
   These things we tell you every day, and they must be often said,
   because they are good and wholesome.
     __________________________________________________________________

   [283] Ex. iii. 6, 15.

   [284] Gen. xxii. 18.

   [285] Gen. xxi. 9, 10.

   [286] Ps. xxxiv. 18.

   [287] Phil. ii. 6-8.

   [288] Matt. xi. 30.

   [289] Matt. xi. 30.

   [290] Matt. xxii. 30.

   [291] Phil. iii. 20.

   [292] Gal. iii. 16, 29.

   [293] 1 Cor. iii. 6, 7.

   [294] Wisd. i. 2.

   [295] Num. xxi. 6-9.

   [296] 1 Cor. xv. 54.

   [297] Ps. li. 11.
     __________________________________________________________________

   Tractate XIII.

   Chapter III. 22-29

   1. The course of reading from the Gospel of John, as those of you who
   are concerned for your own progress may remember, so proceeds in
   regular order, that the passage which has now been read comes before us
   for exposition to-day. You remember that we have expounded it, in the
   preceding discourses, from the very beginning of the Gospel, as far as
   the lesson of to-day. And though perhaps you have forgotten much of it,
   at least it remains in your memory that we have done our part in it.
   What you have heard from it about the baptism of John, even though you
   retain not all, yet I believe you have heard that which you may retain.
   Also, what was said as to why the Holy Spirit appeared in the shape of
   a dove; and how that most knotty question was solved, namely, what was
   that something in the Lord which John did not know, and which he
   learned by means of the dove, whilst already John knew Him, since, as
   Jesus came to be baptized, he said to Him, "I ought to be baptized by
   Thee, and comest Thou to me?" when the Lord answered him, "Suffer it
   now, that all righteousness may be fulfilled." [298]

   2. Now, therefore, the order of our reading obliges us to return to
   that same John. The same is he who was prophesied of by Isaiah, "The
   voice of one crying in the wilderness, Prepare ye a way for the Lord,
   make His paths straight." [299] Such testimony gave he to his Lord and
   (for the Lord deemed him worthy) his friend. And the Lord, even his
   friend, did also Himself bear witness to John. For concerning John He
   said, "Among them that are born of women, there hath not arisen a
   greater than John the Baptist." But as He put Himself before John, in
   that wherein He was greater, He was God. "But he that is less," saith
   He, "in the kingdom of heaven is greater than he." [300] Less in age;
   greater in power, in deity, in majesty, in brightness: even as "in the
   beginning was the Word, and the Word was with God, and the Word was
   God." In the preceding passages, however, John had given testimony to
   the Lord, in such wise that he did indeed call Him Son of God, but said
   not that He was God, nor yet denied it: he was silent as to His being
   God, not denied that He was God; but yet he was not altogether silent
   as to His being God, for perhaps we find this in the lesson of to-day.
   He had called Him Son of God; but men, too, have been called sons of
   God. He had declared Him to be of such excellence, that he was not
   himself worthy to loose the latchet of His shoe. Now this greatness
   gives us much to understand: whose shoe-latchet he was not worthy to
   loose, he than whom none greater had arisen among them that are born of
   women. He was more, indeed, than all men and angels. For we find an
   angel forbidding a man to fall at his feet. For example, when in the
   Apocalypse an angel was showing certain things to John, the writer of
   this Gospel, John, terrified at the greatness of the vision, fell down
   at the angel's feet. But said the angel, "Rise; see thou do it not:
   worship God, for I am thy fellow-servant, and the brethren's." [301] An
   angel, then, forbade a man to fall down at his feet. Is it not manifest
   that He must be above all angels, for whom a man, such that a greater
   than he has not risen among them that are born of women, declares
   himself to be not worthy to loose the latchet of His shoe?

   3. John, however, may say something more evidently, that our Lord Jesus
   Christ is God. We may find this in the present passage, that it is
   perhaps of Him we have been singing, "The Lord reigned over all the
   earth;" against which they are deaf who imagine that He reigns only in
   Africa. But let them not suppose that it is not of Christ it is spoken
   when it is said, "God reigned over all the earth." For who else is our
   King, but our Lord Jesus Christ? It is He that is our King. And what
   have you heard in the same psalm, in the verse just sung? "Sing praises
   to our God, sing praises: sing praises to our King, sing praises." Whom
   he called God, the same he called our King: "Sing praises to our God,
   sing praises: sing praises to our King, sing ye praises with
   understanding." And that thou shouldest not understand Him to whom thou
   singest praises to reign in one part, he says, "For God is King of all
   the earth." [302] And how is He King of all the earth, who appeared in
   one part of the earth, in Jerusalem, in Judea, walking among men, born,
   sucking the breast, growing, eating, drinking, waking, sleeping,
   sitting at a well, wearied; laid hold of, scourged, spat upon, crowned
   with thorns, hanged on a tree, wounded with a spear, dead, buried? How
   then King of all the earth? What was seen locally was flesh, to carnal
   eyes only flesh was visible; the immortal majesty was concealed in
   mortal flesh. And with what eyes shall we be able to behold the
   immortal majesty, after penetrating through the structure of the flesh?
   There is another eye, there is an inner eye. Tobias, for example, was
   not without eyes, when, blind in his bodily eyes, he was giving
   precepts of life to his son. [303] The son was holding the father's
   hand, that the father might walk with his feet, whilst the father was
   giving the son counsel to walk in the way of righteousness. Here I see
   eyes, and there I understand eyes. And better are the eyes of him that
   gives counsel of life, than his who holds the hand. Such eyes Jesus
   also required when He said to Philip, "Am I so long time with you, and
   ye have not known me?" Such eyes He required when He said, "Philip, he
   that seeth me, seeth the Father." These are the eyes of the
   understanding, these are the eyes of the mind. It is for that reason
   that the psalm, when it had said, "For God is King of all the earth,"
   immediately added, "Sing ye praises with understanding." For in that I
   say, "Sing ye praises to our God," I say that God is our King. But yet
   our King you have seen among men, as man; you have seen Him suffering,
   crucified, dead: there was in that flesh something concealed, which you
   might have seen with eyes of flesh. What was there concealed? "Sing ye
   praises with understanding." Do not seek to see with the eyes what is
   beheld by the mind. "Sing praises" with the tongue, for He is among you
   as flesh; but because "the Word was made flesh, and dwelt among us,"
   render the sound to the flesh, render to God the gaze of the mind.
   "Sing ye praises with understanding," and you see that the "Word was
   made flesh, and dwelt among us."

   4. Now let John also declare his witness: "After these things came
   Jesus and His disciples into the land of Judea; and there He tarried
   with them, and baptized." Being baptized, He baptized. Not with that
   baptism with which He was baptized did He baptize. The Lord, being
   baptized by a servant, gives baptism, showing the path of humility and
   leading to the baptism of the Lord, that is, His own baptism, by giving
   an example of humility, in not Himself refusing baptism from a servant.
   And in the baptism by a servant, a way was prepared for the Lord; the
   Lord also being baptized, made Himself a way for them that come to Him.
   Let us hear Himself: "I am the way, the truth, and the life." If thou
   seekest truth, keep the way, for the way and the truth are the same.
   The way that thou art going is the same as the whither thou art going:
   thou art not going by a way as one thing, to an object as another
   thing; not coming to Christ by something else as a way, thou comest to
   Christ by Christ. How by Christ to Christ? By Christ the man, to Christ
   God; by the Word made flesh, to the Word which in the beginning was God
   with God; from that which man ate, to that which angels daily eat. For
   so it is written, "He gave them bread of heaven: man ate the bread of
   angels." [304] What is the bread of angels? "In the beginning was the
   Word, and the Word was with God, and the Word was God." How has man
   eaten the bread of angels? "And the Word was made flesh, and dwelt
   among us."

   5. But though we have said that angels eat, do not fancy, brethren,
   that this is done with teeth. For if you think so, God, of whom the
   angels eat, is as it were torn in pieces. Who tears righteousness in
   pieces? But still, some one asks me, And who is it that can eat
   righteousness? Well, how is it said, "Blessed are they that hunger and
   thirst after righteousness, for they shall be filled"? The food which
   thou eatest carnally perishes, in order to refresh thee; to repair thy
   waste it is consumed: eat righteousness; and while thou art refreshed,
   it continues entire. Just as by seeing this corporeal light, these eyes
   of ours are refreshed, and yet it is a corporeal thing that is seen by
   corporeal eyes. Many there have been, when too long in darkness, whose
   eyesight is weakened by fasting, as it were, from light. The eyes,
   deprived of their food (for they feed on light), become wearied by
   fasting, and weakened, so that they cannot bear to see the light by
   which they are refreshed; and if the light is too long absent, they are
   quenched, and the very sense of sight dies as it were in them. What
   then? Does the light become less, because so many eyes are daily fed by
   it? Thy eyes are refreshed, and the light remains entire. As God was
   able to show this in the case of corporeal light to corporeal eyes,
   does He not show that other light to clean hearts as unwearied,
   continuing entire, and in no respect failing? What light? "In the
   beginning was the Word, and the Word was with God." Let us see if this
   is light. "For with Thee is the fountain of light, and in Thy light
   shall we see light." On earth, fountain is one thing, light another.
   When thirsting, thou seekest a fountain, and to get to the fountain
   thou seekest light; and if it is not day, thou lightest a lamp to get
   to the fountain. That fountain is the very light: to the thirsting a
   fountain, to the blind a light. Let the eyes be opened to see the
   light, let the lips of the heart be opened to drink of the fountain;
   that which thou drinkest, thou seest, thou hearest. God becomes all to
   thee; for He is to thee the whole of these things which thou lovest. If
   thou regardest things visible, neither is God bread, nor is God water,
   nor is God this light, nor is He garment nor house. For all these are
   things visible, and single separate things. What bread is, water is
   not; and what a garment is, a house is not; and what these things are,
   God is not, for they are visible things. God is all this to thee: if
   thou hungerest, He is bread to thee; if thou thirstest, He is water to
   thee; if thou art in darkness, He is light to thee: for He remains
   incorruptible. If thou art naked, He is a garment of immortality to
   thee, when this corruptible shall put on incorruption, and this mortal
   shall put on immortality. All things can be said of God, and nothing is
   worthily said of God. Nothing is wider than this poverty of expression.
   Thou seekest a fitting name for Him, thou canst not find it; thou
   seekest to speak of Him in any way soever, thou findest that He is all.
   What likeness have the lamb and the lion? Both is said of Christ.
   "Behold the Lamb of God!" How a lion? "The Lion of the tribe of Judah
   hath prevailed." [305]

   6. Let us hear John: "Jesus baptized." We said that Jesus baptized. How
   Jesus? How the Lord? How the Son of God? How the Word? Well, but the
   Word was made flesh. "And John also was baptizing in Ænon, near to
   Salim." A certain lake, "Ænon." [306] How do we know it was a lake?
   "Because there was much water there, and they came and were baptized.
   For John was not yet cast into prison." If you remember (see, I say it
   again), I told you why John baptized: because the Lord must needs be
   baptized. And why must the Lord be baptized? Because many there would
   be to despise baptism, that they might appear to be endowed with
   greater grace than they saw other believers endowed with. For example,
   a catechumen, now living continently, might despise a married person,
   and say of himself that he was better than the other believer. That
   catechumen might possibly say in his heart, "What need have I to
   receive baptism, to have just what that other man has, than whom I am
   already better?" Therefore, lest that neck of pride should hurl to
   destruction certain men much elated with the merits of their own
   righteousness, the Lord was willing to be baptized by a servant, as if
   addressing His chief sons: "Why do you extol yourselves? Why lift
   yourselves up because you have, one prudence, another learning, another
   chastity, another the courage of patience? Can you possibly have as
   much as I who gave you these? And yet I was baptized by a servant, you
   disdain to be baptized by the Lord." This is the sense of "to fulfill
   all righteousness."

   7. But some one will say, "It were enough, then, that John baptized
   only the Lord; what need was there for others to be baptized by John?"
   Now we have said this too, that if John had baptized only the Lord, men
   would not be without this thought, that John had a better baptism than
   the Lord had. They would say, in fact, "So great was the baptism of
   John, that Christ alone was worthy to be baptized therewith."
   Therefore, to show that the baptism which the Lord was to give was
   better than that of John,--that the one might be understood as that of
   a servant, the other as that of the Lord,--the Lord was baptized to
   give an example of humility; but He was not the only one baptized by
   John, lest John's baptism should appear to be better than the baptism
   of the Lord. To this end, however, our Lord Jesus Christ showed the
   way, as you have heard, brethren, lest any man, arrogating to himself
   that he has abundance of some particular grace, should disdain to be
   baptized with the baptism of the Lord. For whatever the catechumen's
   proficiency, he still carries the load of his iniquity: it is not
   forgiven him until he shall have come to baptism. Just as the people
   Israel were not rid of the Egyptians until they had come to the Red
   Sea, so no man is rid of the pressure of sins until he has come to the
   font of baptism.

   8. "Then there arose a question on the part of John's disciples with
   the Jews about purifying." John baptized, Christ baptized. John's
   disciples were moved; there was a running after Christ, people were
   coming to John. Those who came to John, he sent to Jesus to be
   baptized; but they who were baptized by Christ were not sent to John.
   John's disciples were alarmed, and began to dispute with the Jews, as
   usually happens. Understand the Jews to have declared that Christ was
   greater, and that to His baptism people ought to have recourse. John's
   disciples, not yet understanding this, defended John's baptism. They
   came to John himself, that he might solve the question. Understand,
   beloved. And here we are given to see the use of humility, and, when
   people were erring in the subject of dispute, are shown whether John
   desired to glory in himself. Now probably he said, "You say the truth,
   you contend rightly; mine is the better baptism, I baptized Christ
   Himself." John could say this after Christ was baptized. If he wished
   to exalt himself, what an opportunity he had to do so! But he knew
   better before whom to humble himself: to Him whom he knew to have come
   after himself by birth, he willingly yielded precedence by confessing
   Him. He understood his own salvation to be in Christ. He had already
   said above, "We all have received out of His fullness;" and this is to
   confess Him to be God. For how can all men receive of His fullness, if
   He be not God? For if He is man in such wise that He is not God, then
   Himself also receives of the fullness of God, and so is not God. But if
   all men receive of His fullness, He is the fountain, they are drinkers.
   They that drink of a fountain, both thirst and drink. The fountain
   never thirsts; it has never need of itself. Men need a fountain. With
   thirsty stomachs and parched lips they run to the fountain to be
   refreshed. The fountain flows to refresh, so does the Lord Jesus.

   9. Let us see, then, what answer John gives: "They came unto John, and
   said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou
   barest witness, behold the same baptizeth, and all men come to him:"
   that is, What sayest thou? Ought they not to be hindered, that they may
   rather come to thee? "He answered and said, A man cannot receive
   anything, except it be given him from heaven." Of whom, think you, had
   John said this? Of himself. "As a man, I received," saith he, "from
   heaven." Note, my beloved: "A man cannot receive anything, except it be
   given him from heaven. Ye yourselves bear me witness that I said, I am
   not the Christ." As much as to say, "Why do ye deceive yourselves? See
   how you have put this question before me. What have you said to me?
   Rabbi, he that was with thee beyond Jordan, to whom thou barest
   witness.' Then you know what sort of witness I bare to Him. Am I now to
   say that He is not the same whom I declared Him to be? And because I
   received somewhat from heaven, in order to be something, do you wish me
   to be empty of it, so as to speak against the truth? A man cannot
   receive anything, except it be given him from heaven. Ye yourselves
   bear me witness that I said I am not the Christ.'" Thou art not the
   Christ; but what if thou art greater than He since thou didst baptize
   Him? "I am sent:" I am the herald, He is the Judge.

   10. But hear a far stronger, a far more expressive testimony. See ye
   what it is we are treating of; see ye that to love any person in place
   of Christ is adultery. Why do I say this? Let us attend to the voice of
   John. People could be mistaken in him, could think him to be the person
   he was not. He rejects the false honor, in order to hold the truth
   complete. See what he declares Christ to be; what does he say himself
   is? "He that hath the bride is the bridegroom." Be chaste, love the
   bridegroom. But what art thou, who sayest to us, "He that hath the
   bride is the bridegroom? But the friend of the bridegroom, who standeth
   and heareth him, rejoiceth greatly because of the bridegroom's voice."
   The Lord our God will help me in proportion to the tumult of my heart,
   for it is full of sadness, to utter the grief I feel; but I beseech you
   by Christ Himself to imagine in thought what it will not be possible
   for me to utter; for I know that my grief cannot be expressed with
   befitting impressiveness. Now I see many adulterers who desire to get
   possession of the bride, purchased at so great a price, loved while
   deformed that she might be made fair, having been purchased and
   delivered and adorned by such an one; and those adulterers strive with
   their words to be loved instead of the bridegroom. Of that One it is
   said, "This is He that baptizeth." [307] Who is he that goes forth from
   us and says, "I am he that baptizeth"? Who is he that goes forth from
   us and says, "That is holy which I give"? Who is he that goes hence and
   says, "It is good for thee to be born of me"? Let us hear the friend of
   the bridegroom, not the adulterers against the bridegroom; let us hear
   one jealous, but not for himself.

   11. Brethen, return in thought to your own homes. I speak of carnal, I
   speak of earthly things; I speak after the manner of men, for the
   infirmity of your flesh. Many of you have, many of you wish to have,
   many, though you wish not to have, still have had wives; many who do
   not at all wish to have wives, are born of the wives of your fathers.
   This is a feeling that touches every heart. There is no man so alien
   from mankind in human affairs as not to feel what I say. Suppose that a
   man, having set out on a journey, had commended his bride to the care
   of his friend: "See, I pray thee, thou art my dear friend; see to it,
   lest in my absence some other may perchance be loved in my stead." Then
   what sort of a person must he be, who, while the guardian of the bride
   or wife of his friend, does indeed endeavor that none other be loved,
   but if he wishes himself to be loved instead of his friend, and desires
   to enjoy her who was committed to his care, how detestable must he
   appear to all mankind! Let him see her gazing out of the window, or
   joking with some one somewhat too heedlessly, he forbids her as one who
   is jealous. I see him jealous, but let me see for whom he is jealous;
   whether for his absent friend or for his present self. Think that our
   Lord Jesus Christ has done this. He has committed His bride to the care
   of His friend; He has set out on a journey to a far country to receive
   a kingdom, as He says Himself in the Gospel, [308] but yet is present
   in His majesty. Let the friend who has gone beyond the sea be deceived;
   and if he is deceived, woe to him who deceives! Why do men attempt to
   deceive God,--God who looks at the hearts of all, and searches the
   secrets of all? But some heretic shows himself, and says, "'Tis I that
   give, 'tis I that sanctify, 'tis I that justify; go not thou to that
   other sect." He does well indeed to be jealous, but see for whom. "Go
   not thou to idols," saith he,--he is rightly jealous; "nor to
   diviners,"--still rightly jealous. Let us see for whom he is jealous:
   "What I give is holy, because it is I that give it; he is baptized whom
   I baptize; he whom I baptize not is not baptized." Hear thou the friend
   of the bridegroom, learn to be jealous for thy friend; hear His voice
   who is "He that baptizeth." Why desire to arrogate to thyself what is
   not thine? Is he so very absent who has left here his bride? Knowest
   thou not, that He who rose from the dead is sitting at the right hand
   of the Father? If the Jews despised Him hanging on the tree, dost thou
   despise Him sitting in heaven? Be assured, beloved, that I suffer great
   grief of this matter; but, as I have said, I leave the rest to your
   thoughts. I cannot utter it if I speak the whole day. If I bewail it
   the whole day, I do not enough. I cannot utter it, if I should have, as
   the prophet says, "a fountain of tears;" and were I changed into tears,
   and to become all tears, were I turned into tongues, and to become all
   tongues, it were not enough.

   12. Let us return and see what this John saith: "He that hath the bride
   is the bridegroom;" she is not my bride. And dost thou not rejoice in
   the marriage? Yea, saith he, I do rejoice: "But the friend of the
   bridegroom, who standeth and heareth him, rejoiceth greatly because of
   the voice of the bridegroom." Not because of mine own voice, saith he,
   do I rejoice, but because of the Bridegroom's voice. I am in the place
   of hearer; He, of speaker: I am as one that must be enlightened, He is
   the light; I am as the ear, He is the word. Therefore the friend of the
   Bridegroom standeth and heareth Him. Why standeth? Because he falls
   not. How falls not? Because he is humble. See him standing on solid
   ground; "I am not worthy to loose the latchet of His shoe." Thou doest
   well to be humble; deservedly thou dost not fall; deservedly thou
   standest, and hearest Him, and rejoicest greatly for the Bridegroom's
   voice. So also the apostle is the Bridegroom's friend; he too is
   jealous, not for himself, but for the Bridegroom. Hear his voice when
   he is jealous: "I am jealous over you," said he, "with the jealousy of
   God:" not with my own, nor for myself, but with the jealousy of God.
   Why? How? Over whom art thou jealous, and for whom? "For I have
   espoused you to one husband, to present a chaste virgin to Christ." Why
   dost thou fear, then? Why art thou jealous? "I fear," saith he, "lest,
   as the serpent beguiled Eve by his subtilty, so your minds should be
   corrupted from the chastity which is in Christ." [309] The whole Church
   is called a virgin. You see that the members of the Church are divers,
   that they are endowed with and do rejoice in divers gifts: some men
   wedded, some women wedded; some are widowers who seek no more to have
   wives, some are widows who seek no more to have husbands; some men
   preserve continence from their youth, some women have vowed their
   virginity to God: divers are the gifts, but all these are one virgin.
   Where is this virginity, for it is not in the body. It belongs to few
   women; and if virginity can be said of men, to few men in the Church
   belongs a holy integrity even of body; yet one such is a more honorable
   member. Other members, however, preserve virginity, not in body, but
   all in mind. What is the virginity of the mind? Entire faith, firm
   hope, sincere charity. This is the virginity which he, who, was jealous
   for the Bridegroom, feared might be corrupted by the serpent. For, just
   as the bodily member is marred in a certain part, so the seduction of
   the tongue defiles the virginity of the heart. Let her who does not
   desire without cause to keep virginity of body, see to it that she be
   not corrupted in mind.

   13. What shall I say, then, brethren? Even the heretics have virgins,
   and there are many virgins among heretics. Let us see whether they love
   the Bridegroom, so that this virginity may be guarded. For whom is it
   guarded? "For Christ." Let us see if it be for Christ, and not for
   Donatus: let us see for whom this virginity is preserved: you can
   easily prove. Behold, I show you the Bridegroom, for He shows Himself.
   John bears witness to Him: "This is He that baptizeth." O thou virgin,
   if for this Bridegroom thou preservest thy virginity, why runnest thou
   to him who says, "I am he that baptizeth," while the friend of the
   Bridegroom tells thee, "This is He that baptizeth"? Again, thy
   Bridegroom possesseth the whole world; why, then, shouldst thou be
   defiled with a part of it? Who is the Bridegroom? "For God is King of
   all the earth." This thy Bridegroom possesses the whole, because He
   purchased the whole. See at what price He purchased it, that thou
   mayest understand what He has purchased. What price has He given? He
   gave His blood. Where gave He, where shed He, His blood? In His
   passion. Is it not to thy Bridegroom thou singest, or feignest to sing,
   when the whole world was purchased: "They pierced my hands and my feet,
   they counted all my bones: but they themselves considered me, they
   looked upon me, they divided my garments among them, and upon my
   vesture they cast lots"? Thou art the bride, acknowledge thy
   Bridegroom's vesture. Upon what vesture was the lot cast? Ask the
   Gospel; see to whom thou art espoused, see from whom thou receivest
   pledges. Ask the Gospel; see what it tells thee in the suffering of the
   Lord. "There was a coat" there: let us see what kind; "woven from the
   top throughout." What does the coat woven from the top signify, but
   charity? What does this coat signify, but unity? Consider this coat,
   which not even the persecutors of Christ divided. For it saith, "They
   said among themselves, Let us not divide it, but let us cast lots upon
   it." Behold that of which the psalm spoke! Christ's persecutors did not
   rend His garment; Christians divide the Church.

   14. But what shall I say, brethren? Let us see plainly what He
   purchased. For there He bought, where He paid the price. Paid it for
   how much? If He paid it only for Africa, let us be Donatists, and not
   be called Donatists, but Christians; since Christ bought only Africa:
   although even here are other than Donatists. But He has not been silent
   of what He bought in this transaction. He has made up the account:
   thanks be to God, He has not tricked us. Need there is for that bride
   to hear, and then to understand to whom she has vowed her virginity.
   There, in that psalm where it says, "They pierced my hands and my feet,
   they counted all my bones;" wherein the Lord's passion is most openly
   declared;--the psalm which is read every year on the last week, in the
   hearing of the whole people, at the approach of Christ's passion; and
   this psalm is read both among them and us;--there, I say, note,
   brethren, what He has bought: let the bill of merchandise be read: hear
   ye what He bought: "All the ends of the earth shall remember, and turn
   unto the Lord; and all the kindreds of the nations shall worship in His
   sight: for the kingdom is His, and He shall rule the nations." Behold
   what it is He has bought! Behold! "For God, the King of all the earth,"
   is thy Bridegroom. Why, then, wouldst thou have one so rich reduced to
   rags? Acknowledge Him: He bought the whole; yet thou sayest, "Thou hast
   a part of it here." Oh, would that thou wert well-pleasing to thy
   Spouse; would that thou who speakest wert not defiled, and, what is
   worse, defiled in heart, not in body! Thou lovest a man instead of
   Christ; lovest one that says, "'Tis I that baptize;" not hearing the
   friend of the Bridegroom when he says, "This is He that baptizeth;" not
   hearing him when he says, "He that hath the bride is the Bridegroom." I
   have not the bride, said he; but what am I? "But the friend of the
   Bridegroom, who standeth and heareth Him, rejoiceth greatly, because of
   the Bridegroom's voice."

   15. Evidently, then, my brethren, it profits those men nothing to keep
   virginity, to have continence, to give alms. All those doings which are
   praised in the Church profit them nothing; because they rend unity,
   namely, that "coat" of charity. What do they? Many among them are
   eloquent; great tongues, streams of tongues. Do they speak like angels?
   Let them hear the friend of the Bridegroom, jealous for the Bridegroom,
   not for himself: "Though I speak with the tongues of men and of angels,
   and have not charity, I am become as sounding brass, or a tinkling
   cymbal." [310]

   16. But what say they? "We have baptism." Thou hast, but not thine. It
   is one thing to have, another to own. Baptism thou hast, for thou hast
   received to be baptized, received as one enlightened, provided thou be
   not darkened of thyself; and when thou givest, thou givest as a
   minister, not as owner; as a herald proclaiming, not as a judge. The
   judge speaks through the herald, and nevertheless it is not written in
   the registers, "The herald said," but, "The judge said." Therefore see
   if what thou givest is thine by authority. But if thou hast received,
   confess with the friend of the Bridegroom, "A man cannot receive
   anything, except it be given him from heaven." Confess with the friend
   of the Bridegroom, "He that hath the bride is the Bridegroom; but the
   friend of the Bridegroom standeth and heareth Him." But O, would thou
   didst stand and hear Him, and not fall, to hear thyself! For by hearing
   Him, thou wouldst stand and hear; for thou wilt speak, and thy head is
   puffed with pride. I, saith the Church, if I am the bride, if I have
   received pledges, if I have been redeemed at the price of that blood,
   do hear the voice of the Bridegroom; and I do hear the voice of the
   Bridegroom's friend too, if he give glory to my Bridegroom, not to
   himself. Let the friend speak: "He that hath the bride is the
   Bridegroom; but the friend of the Bridegroom standeth and heareth Him,
   and rejoices greatly because of the voice of the Bridegroom." Behold,
   thou hast sacraments; and I grant that thou hast. Thou hast the form,
   but thou art a branch cut off from the vine; thou hast a form, I want
   the root. There is no fruit of the form, except where there is a root;
   but where is the root but in charity? Hear the form of the cut-off
   branches; let Paul speak: "Though I know all mysteries," saith he, "and
   have all prophecy, and all faith" (and how great a faith!), "so as to
   remove mountains, and have not charity, I am nothing."

   17. Let no man tell you fables, then. "Pontius wrought a miracle; and
   Donatus prayed, and God answered him from heaven." In the first place,
   either they are deceived, or they deceive. In the last place, grant
   that he removes mountains: "And have not charity," saith the apostle,
   "I am nothing." Let us see whether he has charity. I would believe that
   he had, if he had not divided unity. For against those whom I may call
   marvel-workers, my God has put me on my guard, saying, "In the last
   times there shall arise false prophets, doing signs and wonders, to
   lead into error, if it were possible, even the elect: Lo, I have
   foretold it to you." [311] Therefore the Bridegroom has cautioned us,
   that we ought not to be deceived even by miracles. Sometimes, indeed, a
   deserter frightens a plain countryman; but whether he is of the camp,
   and whether he is the better of that character with which he is marked,
   is what he who would not be frightened or seduced attends to. Let us
   then, my brethren, hold unity: without unity, even he who works
   miracles is nothing. The people Israel was in unity, and yet wrought no
   miracles: Pharaoh's magicians were out of unity, and yet they wrought
   the like works as Moses." [312] The people Israel, as I have said,
   wrought no miracles. Who were saved with God--they who did, or they who
   did not, work miracles? The Apostle Peter raised a dead person: Simon
   Magus did many things: there were there certain Christians who were not
   able to do either what Peter did or what Simon did; and wherein did
   they rejoice? In this, that their names were written in heaven. For
   this is what our Lord Jesus Christ said to the disciples on their
   return, because of the faith of the Gentiles. The disciples, in truth,
   themselves said, boasting, "Behold, Lord, in Thy name even the devils
   are subject to us." Rightly indeed they confessed, they brought the
   honor to the name of Christ; and yet what does He say to them? "Do not
   ye glory in this, that the devils are subject to you; but rejoice that
   your names are written in heaven." [313] Peter cast out devils. Some
   old widow, some lay person or other, having charity, and holding the
   integrity of faith, forsooth does not do this. Peter is the eye in the
   body, that man is the finger, yet is he in the same body in which Peter
   is; and if the finger has less power than the eye, yet it is not cut
   off from the body. Better is it to be a finger and to be in the body,
   than to be an eye and to be plucked out of the body.

   18. Therefore, my brethren, let no man deceive you, let no man seduce
   you: love the peace of Christ, who was crucified for you, whilst He was
   God. Paul says, "Neither he that planteth is anything, neither he that
   watereth, but God who giveth the increase." [314] And does any of us
   say that he is something? If we say that we are something, and give not
   the glory to Him, we are adulterers; we desire ourselves to be loved,
   not the Bridegroom. Love ye Christ, and us in Him, in whom also you are
   beloved by us. Let the members love one another, but live all under the
   Head. With grief indeed, my brethren, I have been obliged to speak
   much, and yet I have said little: I have not been able to finish the
   passage; God will help us to finish it in due season. I did not wish to
   burden your hearts further; I wish them to be free for sighs and
   prayers in behalf of those who are still deaf and do not understand.
     __________________________________________________________________

   [298] Matt. iii. 14.

   [299] Isa. xl. 3.

   [300] Matt. xi. 11.

   [301] Rev. xxii. 8, 9.

   [302] Ps. xlvii. 3-8.

   [303] Tobit iv.

   [304] Ps. lxxviii. 24.

   [305] Rev. v. 5.

   [306] [An error.]

   [307] John i. 33.

   [308] Luke xix. 12.

   [309] 2 Cor. xi. 2, 3.

   [310] 1 Cor. xiii. 1.

   [311] Mark xiii. 22, 23.

   [312] Ex. vii. 12.

   [313] Luke x. 17.

   [314] 1 Cor. iii. 7.
     __________________________________________________________________

   Tractate XIV.

   Chapter III. 29-36

   1. This lesson from the holy Gospel shows us the excellency of our Lord
   Jesus Christ's divinity, and the humility of the man who earned the
   title of the Bridegroom's friend; that we may distinguish between the
   man who is man, and the Man who is God. For the Man who is God is our
   Lord Jesus Christ, God before all ages, Man in the age of our world:
   God of the Father, man of the Virgin, yet one and the same Lord and
   Saviour Jesus Christ, Son of God, God and man. But John, a man of
   distinguished grace, was sent before Him, a man enlightened by Him who
   is the Light. For of John it is said, "He was not the Light, but that
   he should bear witness of the Light." He may himself be called a light
   indeed, and rightly so; but an enlightened, not an enlightening light.
   The light that enlightens, and that which is enlightened, are different
   things: for even our eyes are called lights (lumina), and yet when we
   open them in the dark, they do not see. But the light that enlightens
   is a light both from itself and for itself, and does not need another
   light for its shining; but all the rest need it, that they may shine.

   2. Accordingly John confessed Him: as you have heard that when Jesus
   was making many disciples, and they reported to John as if to excite
   him to jealousy,--for they told the matter as if moved by envy, "Lo, he
   is making more disciples than thou,"--John confessed what he was, and
   thereby merited to belong to Him, because he dared not affirm himself
   to be that which Jesus is. Now this is what John said: "A man cannot
   receive anything, except it be given him from heaven." Therefore Christ
   gives, man receives. "Ye yourselves bear me witness that I said, I am
   not the Christ, but that I am sent before Him. He that hath the bride
   is the Bridegroom; but the friend of the Bridegroom, who standeth and
   heareth Him, rejoiceth greatly because of the Bridegroom's voice." Not
   of himself did he give himself joy. He that will have joy of himself
   shall be sad; but he that will have his joy of God will ever rejoice,
   because God is everlasting. Dost thou desire to have everlasting joy?
   Cleave to Him who is everlasting. Such an one John declared himself to
   be. "Because of the Bridegroom's voice, the friend of the Bridegroom
   rejoiceth," not because of his own voice, and "standeth and heareth."
   Therefore, if he falls, he heareth Him not: for of a certain one who
   fell it is said, "And he stood not in the truth;" [315] this is said of
   the devil. It behoves the Bridegroom's friend, then, "to stand and to
   hear." What is it to stand? It is to abide in His grace, which he
   received. And he hears a voice at which he rejoices. Such was John: he
   knew whereof he rejoiced; he did not arrogate to himself to be what he
   was not; he knew himself as one enlightened, not the enlightener. "But
   that was the true Light," saith the evangelist, "that lighteneth every
   man coming into this world." If "every man," then also John himself;
   for he too is of men. Moreover, although none hath arisen among them
   that are born of women greater than John, yet he was himself one of
   those that are born of women. Is he to be compared with Him who,
   because He willed it, was born by a singular and extraordinary birth?
   For both generations of the Lord are unexampled, both the divine and
   the human: by the divine He has no mother; by the human, no father.
   Therefore John was but one of the rest: of greater grace, however, so
   that of those born of women none arose greater than he; so great a
   testimony he gave to our Lord Jesus Christ as to call Him the
   Bridegroom, and himself the Bridegroom's friend, not worthy however to
   loose the latchet of the Bridegroom's shoe. You have already heard much
   on this point, beloved: let us look to what follows; for it is somewhat
   hard to understand. But as John himself says, that "no man can receive
   anything, except it be given him from heaven," whatever we shall not
   have understood, let us ask Him who gives from heaven: for we are men,
   and cannot receive anything, except He, who is not man, give it us.

   3. Now this is what follows: and John says, "This my joy therefore is
   fulfilled." What is his joy? To rejoice at the Bridegroom's voice. It
   is fulfilled in me, I have my grace; more I do not assume to myself,
   lest also I lose what I have received. What is this joy? "With joy
   rejoiceth for the Bridegroom's voice." A man may understand, then, that
   he ought not to rejoice of his own wisdom, but of the wisdom which he
   has received from God. Let him ask nothing more, and he loses not what
   he found. For many, in that they affirmed themselves to be wise, became
   fools. The apostle convicts them, and says of them, "Because that which
   is known of God is manifest to them; for God has showed it unto them."
   Hear ye what he says of certain unthankful, ungodly men: "For the
   invisible things of Him from the creation of the world are seen, being
   understood by the things that are made, His eternal power likewise, and
   Godhead; so that they are without excuse." Why without excuse?
   "Because, knowing God" (he said not, "because they knew Him not"),
   "they glorified Him not as God, nor were thankful; but became vain in
   their imaginations, and their foolish heart was darkened: professing
   themselves to be wise, they became fools." [316] If they had known God,
   they had known at the same time that God, and none other, had made them
   wise; and they would not then attribute to themselves that which they
   did not have from themselves, but to Him from whom they had received
   it. But by their unthankfulness they became fools. Therefore, what God
   gave freely, He took from the unthankful. John would not be this; he
   would be thankful: he confessed to have received, and declared that he
   rejoiced for the Bridegroom's voice, saying, "Therefore this my joy is
   fulfilled."

   4. "He must increase, but I must decrease." What is this? He must be
   exalted, but I must be humbled. How is Jesus to increase? How is God to
   increase? The perfect does not increase. God neither increases nor
   decreases. For if He increases, He is not perfect; if He decreases, he
   is not God. And how can Jesus increase, being God? If to man's estate,
   since He deigned to be man and was a child; and, though the Word of
   God, lay an infant in a manger; and, though His mother's Creator, yet
   sucked the milk of infancy of her: then Jesus having grown in age of
   the flesh, that perhaps is the reason why it is said, "He must
   increase, but I must decrease." But why in this? As regards the flesh,
   John and Jesus were of the same age, there being six months between
   them: they had grown up together; and if our Lord Jesus Christ had
   willed to be here longer before His death, and that John should be here
   with Him, then, as they had grown up together, so would they have grown
   old together: in what way, then, "He must increase but I must
   decrease"? Above all, our Lord Jesus Christ being now thirty years old,
   does a man who is already thirty years old still grow? From that same
   age, men begin to go downward, and to decline to graver age, thence to
   old age. Again, even had they both been lads, he would not have said,
   "He must increase," but, We must increase together. But now each is
   thirty years of age. The interval of six months makes no difference in
   age; the difference is discovered by reading rather than by the look of
   the persons.

   5. What means, then, "He must increase, but I must decrease"? This is a
   great mystery! Before the Lord Jesus came, men were glorying of
   themselves; He came a man, to lessen man's glory, and to increase the
   glory of God. Now He came without sin, and found all men in sin. If
   thus He came to put away sin, God may freely give, man may confess. For
   man's confession is man's lowliness: God's pity is God's loftiness.
   Therefore, since He came to forgive man his sins, let man acknowledge
   his own lowliness and let God show His pity. "He must increase, but I
   must decrease:" that is, He must give, but I must receive; He must be
   glorified, but I must confess. Let man know his own condition, and
   confess to God; and hear the apostle as he says to a proud, elated man,
   bent on extolling himself: "What hast thou that thou didst not receive?
   And if thou didst receive it, why dost thou glory as if thou didst not
   receive it?" [317] Then let man understand that he has received; and
   when he would call that his own which is not his, let him decrease: for
   it is good for him that God be glorified in him. Let him decrease in
   himself, that he may be increased in God. These testimonies and this
   truth, Christ and John signified by their deaths. For John was lessened
   by the Head: Christ was exalted on the cross; so that even there it
   appeared what this is, "He must increase, but I must decrease." Again,
   Christ was born when the days were just beginning to lengthen; John was
   born when they began to shorten. Thus their very creation and deaths
   testify to the words of John, when he says, "He must increase, but I
   must decrease." May the glory of God then increase in us, and our own
   glory decrease, that even ours may increase in God! For this is what
   the apostle says, this is what Holy Scripture says: "He that glorieth,
   let him glory in the Lord." [318] Wilt thou glory in thyself? Thou wilt
   grow; but grow worse in thy evil. For whoso grows worse is justly
   decreased. Let God, then, who is ever perfect, grow, and grow in thee.
   For the more thou understandest God, and apprehendest Him, He seems to
   be growing in thee; but in Himself He grows not, being ever perfect.
   Thou didst understand a little yesterday; thou understandest more
   to-day, wilt understand much more to-morrow: the very light of God
   increases in thee: as if thus God increases, who remains ever perfect.
   It is as if one's eyes were being cured of former blindness, and he
   began to see a little glimmer of light, and the next day he saw more,
   and the third day still more: to him the light would seem to grow; yet
   the light is perfect, whether he see it or not. Thus it is also with
   the inner man: he makes progress indeed in God, and God seems to be
   increasing in him; yet man himself is decreasing, that he may fall from
   his own glory, and rise into the glory of God.

   6. What we have just heard, appears now distinctly and clearly. "He
   that cometh from above, is above all." See what he says of Christ. What
   of himself? "He that is of the earth, is of earth, and speaketh of the
   earth. He that cometh from above is above all"--this is Christ; and "he
   that is of the earth, is of earth, and speaketh of the earth"--this is
   John. And is this the whole: John is of the earth, and speaks of the
   earth? Is the whole testimony that he bears of Christ a speaking of the
   earth? Are they not voices of God that are heard from John, when he
   bears witness of Christ? Then how does he speak of the earth? He said
   this of man. So far as relates to man in himself, he is of earth, and
   speaks of the earth; and when he speaks some divine things, he is
   enlightened by God. For, were he not enlightened, he would be earth
   speaking of earth. God's grace is apart by itself, the nature of man
   apart by itself. Do but examine the nature of man: man is born and
   grows, he learns the customs of men. What does he know but earth, of
   earth? He speaks the things of men, knows the things of men, minds the
   things of men; carnal, he judges carnally, conjectures carnally: lo! it
   is man all over. Let the grace of God come, and enlighten his darkness,
   as it saith, "Thou wilt lighten my candle, O Lord; my God, enlighten my
   darkness;" [319] let it take the mind of man, and turn it to its own
   light; immediately he begins to say, as the apostle says, "Yet not I,
   but the grace of God that is with me;" [320] and, "Now I live; yet not
   I, but Christ liveth in me." [321] That is to say, "He must increase,
   but I must decrease." Thus John: as regards John, he is of the earth,
   and speaks of the earth; whatever that is divine thou hast heard from
   John, is of Him that enlightens, not of him that receives.

   7. "He that cometh from heaven is above all; and what He hath seen and
   heard, that He testifieth: and no man receiveth His testimony." Cometh
   from heaven, is above all, our Lord Jesus Christ; of whom it was said
   above, "No man hath ascended into heaven, but He that came down from
   heaven, the Son of man who is in heaven." And He is above all; "and
   what He hath seen and heard, that He speaks." Moreover, He hath a
   Father, being Himself the Son of God; He hath a Father, and He also
   hears of the Father. And what is that which He hears of the Father? Who
   can unfold this? When can my tongue, when can my heart be sufficient,
   either the heart to understand, or the tongue to utter, what that is
   which the Son hath heard from the Father? May it be the Son has heard
   the Word of the Father? Nay, the Son is the Word of the Father. You see
   how all human effort is here wearied out; you see how all guessing of
   our heart, all straining of our darkened mind, here fails. I hear the
   Scripture saying that the Son speaks that which He heareth from the
   Father; and again, I hear the Scripture saying that the Son is Himself
   the Word of the Father: "In the beginning was the Word, and the Word
   was with God, and the Word was God." The words that we speak are
   fleeting and transient: as soon as thy word has sounded from thy mouth,
   it passeth away; it makes its noise, and passes away into silence.
   Canst thou follow thy sound, and hold it to make it stand? Thy thought,
   however, remains, and of that thought that remains thou utterest many
   words that pass away. What say we, brethren? When God spake, did He
   give out a voice, or sounds, or syllables? If He did, in what tongue
   spake He? In Hebrew, or in Greek, or in Latin? Tongues are necessary
   where there is a distinction of nations. But there none can say that
   God spake in this tongue, or in that. Observe thy own heart. When thou
   conceivest a word which thou mayest utter,--For I will say, if I can,
   what we may note in ourselves, not whereby we may comprehend
   that,--well, when thou conceivest a word to utter, thou meanest to
   utter a thing, and the very conception of the thing is already a word
   in thy heart: it has not yet come forth, but it is already born in the
   heart, and is waiting to come forth. But thou considerest the person to
   whom it is to come forth, with whom thou art to speak: if he is a
   Latin, thou seekest a Latin expression; if a Greek, thou thinkest of
   Greek words; if a Punic, thou considerest whether thou knowest the
   Punic language: for the diversity of hearers thou hast recourse to
   divers tongues to utter the word conceived; but the conception itself
   was bound by no tongue in particular. Whilst therefore God, when
   speaking, required not a language, nor took up any kind of speech, how
   was He heard by the Son, seeing that God's speaking is the Son Himself?
   As, in fact, thou hast in thy heart the word that thou speakest, and as
   it is with thee, and is none other than the spiritual conception itself
   (for just as thy soul is spirit, so also the word which thou hast
   conceived is spirit; for it has not yet received sound to be divided by
   syllables, but remains in the conception of thy heart, and in the
   mirror of the mind); so God gave out His Word, that is, begat the Son.
   And thou, indeed, begettest the word even in thy heart according to
   time; God without time begat the Son by whom He created all times.
   Whilst, therefore, the Son is the Word of God, and the Son spoke to us
   not His own word, but the word of the Father, He willed to speak
   Himself to us when He was speaking the word of the Father. This it is
   that John said, as was fit and necessary; and we have expounded
   according to our ability. He whose heart has not yet attained to a
   proper perception of so great a matter, has whither to turn himself,
   has where to knock, has from whom to ask, from whom to seek, of whom to
   receive.

   8. "He that cometh from heaven is above all; and what He hath seen and
   heard, that testifieth He; and His testimony no man receiveth." If no
   man, to what purpose came He? He means, no man of a certain class.
   There are some people prepared for the wrath of God, to be damned with
   the devil; of these, none receiveth the testimony of Christ. For if
   none at all, not any man, received, what could these words mean, "But
   he that received His testimony hath set to his seal that God is true"?
   Not certainly, then, no man, if thou sayest thyself, "He that received
   His testimony has set to his seal that God is true." Perhaps John, on
   being questioned, would answer and say, I know what I have said, in
   saying no man. There are, in fact, people born to God's wrath, and
   thereunto foreknown. For God knows who they are that will and that will
   not believe; He knows who they are that shall persevere in that in
   which they have believed, and who that shall fall away; and all that
   shall be for eternal life are numbered by God; and He knows already the
   people set apart. And if He knows this, and has given to the prophets
   by His Spirit to know it, He gave this also to John. Now John was
   observing, not with his eye,--for as regards himself he is earth, and
   speaketh of earth,--but with that grace of the Spirit which he received
   of God, he saw a certain people, ungodly, unbelieving. Contemplating
   that people in its unbelief, he says, "His testimony, who came from
   heaven, no man receiveth." No man of whom? Of them who shall be on the
   left hand, of them to whom it shall be said, "Go into the everlasting
   fire, which is prepared for the devil and his angels." Who are they
   that do receive it? They who shall be at the right hand, they to whom
   it shall be said, "Come, ye blessed of my Father, receive the kingdom
   which is prepared for you from the beginning of the world." He
   observes, then, in the Spirit a dividing, but in the human race a
   mingling together; and that which is not yet separated locally, he
   separated in the understanding, in the view of the heart; and he saw
   two peoples, one of believers, one of unbelievers. Fixing his thought
   on the unbelievers, he says, "He that cometh from heaven is above all;
   and what He hath seen and heard, that He testifieth and no man
   receiveth His testimony." He then turned his thought from the left
   hand, and looked at the right, and proceeded to say, "He that received
   His testimony has set to his seal that God is true." What means "has
   set to his seal that God is true," if it be not that man is a liar, and
   God is true? For no human being can speak any truth, unless he be
   enlightened by Him who cannot lie. God, then, is true; but Christ is
   God. Wouldest thou prove this? Receive His testimony and thou findest
   it. For "he that hath received His testimony has set to his seal that
   God is true." Who is true? The same who came from heaven, and is above
   all, is God, and true. But if thou dost not yet understand Him to be
   God, thou hast not yet received His testimony: receive it, and thou
   puttest thy seal to it; confidently thou understandest, definitely thou
   acknowledgest, that God is true.

   9. "For He whom God hath sent speaketh the words of God." Himself is
   the true God, and God sent Him: God sent God. Join both, one God, true
   God sent by God. Ask concerning them singly, He is God; ask concerning
   them both, they are God. Not individually God, and both Gods; but each
   individual God, and both God. For so great is the charity of the Holy
   Spirit there, so great the peace of unity, that when thou questionest
   about them individually, the answer to thee is, God; when thou askest
   concerning the Trinity, thou gettest for answer, God. For if the spirit
   of man, when it cleaves to God, is one spirit, as the apostle openly
   declares, "He that is joined to the Lord is one spirit;" [322] how much
   more is the equal Son, joined to the Father, together with Him one God!
   Hear another testimony. You know how many believed, when they sold all
   they had and laid it at the apostles' feet, that it might be
   distributed to each according to his need; and what saith the Scripture
   of that gathering of the saints? "They had one soul and one heart in
   the Lord." [323] If charity made one soul of so many souls, and one
   heart of so many hearts, how great must be the charity between the
   Father and the Son! Surely it must be greater than that between those
   men who had one heart. If, then, the heart of many brethren was one by
   charity, if the soul of many brethren was one by charity, wouldst thou
   say that God the Father and God the Son are two? If they are two Gods,
   there is not the highest charity between them. For if charity is here
   so great as to make thy soul and thy friend's soul one soul, how can it
   be then that the Father and the Son is not one God? Far be unfeigned
   faith from this thought. In short, how excellent that charity is,
   understand hence: the souls of many men are many, and if they love one
   another, it is one soul; still, in the case of men, they may be called
   many souls, because the union is not so strong. But there it is right
   for thee to say one God; two or three Gods it is not right for thee to
   say. From this, the supreme and surpassing excellency of charity is
   shown thee to be such, that a greater cannot be.

   10. "For He whom God hath sent speaketh the words of God." This, of
   course, he said of Christ, to distinguish himself from Christ. What
   then? Did not God send John himself? Did he not say himself, "I am sent
   before Him"? and, "He that sent me to baptize with water"? And is it
   not of John that it is said, "Behold, I send my messenger before Thee,
   and he shall prepare Thy way"? [324] Does he not himself speak the
   words of God, he of whom it is said that he is more than a prophet?
   Then, if God sent him too, and he speaks the words of God, how do we
   understand him to have distinctly said of Christ, "He whom God hath
   sent speaketh the words of God"? But see what he adds: "For God giveth
   not the Spirit by measure." What is this, "For God giveth not the
   Spirit by measure"? We find that God does give the Spirit by measure.
   Hear the apostle when he says, "According to the measure of the gift of
   Christ." [325] To men He gives by measure, to the only Son He gives not
   by measure. How does He give to men by measure? "To one is given by the
   Spirit the word of wisdom; to another the word of wisdom according to
   the same Spirit; to another faith by the same Spirit; to another
   prophecy; to another discerning of spirits; to another kinds of
   tongues; to another the gift of healing. Are all apostles? Are all
   prophets? Are all teachers? Are all workers of miracles? Have all the
   gift of healing? Do all speak with tongues? Do all interpret?" [326]
   This man has one gift, that man another; and what that man has, this
   has not: there is a measure, a certain division of gifts. To men,
   therefore, it is given by measure, and concord among them makes one
   body. As the hand receives one kind of gift to work, the eye another to
   see, the ear another to hear, the foot another to walk; nevertheless
   the soul that does all is one, in the hand to work, in the foot to
   walk, in the ear to hear, in the eye to see; so are also the gifts of
   believers diverse, distributed to them as to members, to each according
   to his proper measure. But Christ, who gives, receives not by measure.

   11. Now hear further what follows: because He had said of the Son, "For
   God giveth not the Spirit by measure: the Father loveth the Son, and
   hath given all things into His hand," He added, "hath given all things
   into His hands," that thou mightest know also here with what
   distinction it is said, "The Father loveth the Son." And why? Does the
   Father not love John? And yet He has not given all things into his
   hand. Does the Father not love Paul? And yet He has not given all
   things into his hand. "The Father loveth the Son:" but as father
   loveth, not as master loveth a servant; as the Only Son, not as an
   adopted son. And so "hath given all things into His hand." What means
   "all things"? That the Son should be such as the Father is. To equality
   with Himself He begat Him in whom it was no robbery to be in the form
   of God, equal to God. "The Father loveth the Son, and hath given all
   things into His hand." Therefore, having deigned to send us the Son,
   let us not imagine that it is something less than the Father that is
   sent to us. The Father, in sending the Son, sent His other self.

   12. But the disciples, still thinking that the Father is something
   greater than the Son, seeing only the flesh, and not understanding His
   divinity, said to Him, "Lord, show us the Father and it sufficeth us."
   As much as to say, "We know Thee already, and bless Thee that we know
   Thee: for we thank Thee that Thou hast shown Thyself to us. But as yet
   we know not the Father: therefore our heart is inflamed, and occupied
   with a certain holy longing of seeing Thy Father who sent Thee. Show us
   Him, and we shall desire nothing more of Thee: for it sufficeth us when
   He has been shown, than whom none can be greater." A good longing, a
   good desire; but small intelligence. Now the Lord Jesus Himself,
   regarding them as small men seeking great things, and Himself great
   among the small, and yet small among the small, says to Philip, one of
   the disciples, who had said this: "Am I so long time with you, and ye
   have not known me, Philip?" Here Philip might have answered, Thee we
   have known, but did we say to Thee, Show us Thyself? We have known
   Thee, but it is the Father we seek to know. He immediately adds, "He
   that hath seen me, hath seen the Father also." [327] If, then, One
   equal with the Father has been sent, let us not estimate Him from the
   weakness of the flesh, but think of the majesty clothed in flesh, but
   not weighed down by the flesh. For, remaining God with the Father, He
   was made man among men, that, through Him who was made man, thou
   mightest become such as to receive God. For man could not receive God.
   Man could see man; God he could not apprehend. Why could he not
   apprehend God? Because he had not the eye of the heart, by which to
   apprehend Him. There was something within disordered, something without
   sound: man had the eyes of the body sound, but the eyes of the heart
   sick. He was made man to the eye of the body; so that, believing on Him
   who could be seen in bodily form, thou mightst be healed for seeing Him
   whom thou wast not able to see spiritually. "Am I so long time with
   you, and ye know me not, Philip? He that hath seen me, hath seen the
   Father also." Why did they not see Him? Lo, they did see Him, and yet
   saw not the Father: they saw the flesh, but the majesty was concealed.
   What the disciples who loved Him saw, saw also the Jews who crucified
   Him. Inwardly, then, was He all; and in such manner inwardly in the
   flesh, that He remained with the Father when He came to the flesh.

   13. Carnal thought does not apprehend what I say: let it defer
   understanding, and begin by faith; let it hear what follows: "He that
   believeth on the Son hath everlasting life: and he that believeth not
   the Son shall not see life; but the wrath of God abideth on him." He
   has not said, The wrath of God cometh to him; but, "The wrath of God
   abideth on him." All that are born mortals have the wrath of God with
   them. What wrath of God? That wrath which Adam first received. For if
   the first man sinned, and heard the sentence, "Thou shalt die the
   death," he became mortal, and we began to be born mortal; and we have
   been born with the wrath of God. From this stock came the Son, not
   having sin, and He was clothed with flesh and mortality. If He partook
   with us of the wrath of God, are we slow to partake with Him the grace
   of God? He, then, that will not believe the Son, on the same "the wrath
   of God abideth." What wrath of God? That of which the apostle says, "We
   also were by nature the children of wrath, even as the rest." [328] All
   are therefore children of wrath, because coming of the curse of death.
   Believe on Christ, for thee made mortal, that thou mayest receive Him,
   the immortal; and when thou shalt have received His immortality, thou
   shalt no longer be mortal. He lived, thou wast dead; He died that thou
   shouldst live. He has brought us the grace of God, and has taken away
   the wrath of God. God has conquered death, lest death should conquer
   man.
     __________________________________________________________________

   [315] John viii. 44.

   [316] Rom. i. 19-22.

   [317] 1 Cor. iv. 7.

   [318] 1 Cor. i. 31.

   [319] Ps. xviii. 28.

   [320] 1 Cor. xv. 10.

   [321] Gal. ii. 20.

   [322] 1 Cor. vi. 17.

   [323] Acts iv. 32.

   [324] Mal. iii. 1.

   [325] Eph. iv. 7.

   [326] 1 Cor. xii. 8-30.

   [327] John xiv. 8, 9.

   [328] Eph. ii. 3..
     __________________________________________________________________

   Tractate XV.

   Chapter IV. 1-42

   1. It is nothing new to your ears, beloved, that the Evangelist John,
   like an eagle, takes a loftier flight, and soars above the dark mist of
   earth, to gaze with steadier eyes upon the light of truth. From his
   Gospel much has already been treated of and discussed through our
   ministry, with the Lord's help; and the passage which has been read
   to-day follows in due order. What I am about to say, with the Lord's
   permission, many of you will hear in such wise that you will be
   reviewing what you know, rather than learning what you know not. Yet,
   for all that, your attention ought not to be slack, because it is not
   an acquiring, but a reviewing, of knowledge. This has been read, and we
   have in our hands to discourse upon this passage--that which the Lord
   Jesus spoke with the Samaritan woman at Jacob's well. The things spoken
   there are great mysteries, and the similitudes of great things; feeding
   the hungry, and refreshing the weary soul.

   2. Now when the Lord knew this, "when He had heard that the Pharisees
   had learned that He was making more disciples than John, and baptized
   more (though Jesus baptized not, but His disciples), He left Judea, and
   departed again into Galilee." We must not discourse of this too long,
   lest, by dwelling on what is manifest, we shall lack the time to
   investigate and lay open what is obscure. Certainly, if the Lord saw
   that the fact of their coming to know that He made more disciples, and
   baptized more, would so avail to salvation to the Pharisees in
   following Him, as to become themselves His disciples, and to desire to
   be baptized by Him; rather would He not have left Judea, but would have
   remained there for their sakes. But because He knew their knowledge of
   the fact, and at the same time knew their envy, and that they learned
   this, not to follow, but to persecute him, He departed thence. He
   could, indeed, even when present, cause that He should not be taken of
   them, if He would not; He had it in His power not to be put to death,
   if He would not, since He had the power not to be born, if He would
   not. But because, in everything that He did as man, He was showing an
   example to them who were to believe on Him (that any one servant of God
   sinneth not if he retire into another place, when he sees, it may be,
   the rage of his persecutors, or of them that seek to bring his soul
   into evil; but if a servant of God did this he might appear to commit
   sin, had not the Lord led the way in doing it), that good Master did
   this to teach us, not because He feared it.

   3. It may perhaps surprise you why it is said, that "Jesus baptized
   more than John;" and after this was said, it is subjoined, "although
   Jesus baptized not, but His disciples." What then? Was the statement
   made false, and then corrected by this addition? Or, are both true,
   viz. that Jesus both did and also did not baptize? He did in fact
   baptize, because it was He that cleansed; and He did not baptize,
   because it was not He that touched. The disciples supplied the ministry
   of the body; He afforded the aid of His majesty. Now, when could He
   cease from baptizing, so long as He ceased not from cleansing? Of Him
   it is said by the same John, in the person of the Baptist, who saith,
   "This is He that baptizeth." Jesus, therefore, is still baptizing; and
   so long as we continue to be baptized, Jesus baptizeth. Let a man come
   without fear to the minister below; for he has a Master above.

   4. But it may be one saith, Christ does indeed baptize, but in spirit,
   not in body. As if, indeed, it were by the gift of another than He that
   any is imbued even with the sacrament of corporal and visible baptism.
   Wouldest thou know that it is He that baptizeth, not only with the
   Spirit, but also with water? Hear the apostle: "Even as Christ," saith
   he, "loved the Church, and gave Himself for it, purifying it with the
   washing of water by the Word, that He might present to Himself a
   glorious Church, not having spot, or wrinkle, or any such thing." [329]
   Purifying it. How? "With the washing of water by the Word." What is the
   baptism of Christ? The washing of water by the Word. Take away the
   water, it is no baptism; take away the Word, it is no baptism.

   5. This much, then, on the preliminary circumstances, by occasion of
   which He came to a conversation with that woman, let us look at the
   matters that remain; matters full of mysteries and pregnant with
   sacraments. "And He must needs pass through Samaria. He cometh then to
   a city of Samaria which is called Sychar, near to the parcel of ground
   which Jacob gave to his son Joseph. Now Jacob's fountain was there." It
   was a well; but every well is a fountain, yet not every fountain a
   well. For where the water flows from the earth, and offers itself for
   use to them that draw it, it is called a fountain; but if accessible,
   and on the surface, it is called only a fountain: if, however, it be
   deep and far down, it is called a well, but in such wise as not to lose
   the name of fountain.

   6. "Jesus therefore, being wearied with His journey, sat thus on the
   well. It was about the sixth hour." Now begin the mysteries. For it is
   not without a purpose that Jesus is weary; not indeed without a purpose
   that the strength of God is weary; not without a purpose that He is
   weary, by whom the wearied are refreshed; not without a purpose is He
   weary, by whose absence we are wearied, by whose presence we are
   strengthened. Nevertheless Jesus is weary, and weary with His journey;
   and He sits down, and that, too, near a well; and it is at the sixth
   hour that, being wearied, He sits down. All these things hint
   something, are intended to intimate something, they make us eager, and
   encourage us to knock. May Himself open to us and to you; He who has
   deigned to exhort us, so as to say, "Knock, and it shall be opened to
   you." It was for thee that Jesus was wearied with His journey. We find
   Jesus to be strength, and we find Jesus to be weak: we find a strong
   and a weak Jesus: strong, because "in the beginning was the Word, and
   the Word was with God, and the Word was God: the same was in the
   beginning with God." Wouldest thou see how this Son of God is strong?
   "All things were made by Him, and without Him was nothing made:" and
   without labor, too, were they made. Then what can be stronger than He,
   by whom all things were made without labor? Wouldest thou know Him
   weak? "The Word was made flesh, and dwelt among us." The strength of
   Christ created thee, the weakness of Christ created thee anew. The
   strength of Christ caused that to be which was not: the weakness of
   Christ caused that what was should not perish. He fashioned us by His
   strength, He sought us by His weakness.

   7. As weak, then, He nourishes the weak, as a hen her chickens; for He
   likened Him self to a hen: "How often," He saith to Jerusalem, "would I
   have gathered thy children under my wings, as a hen her chickens; but
   thou wouldest not!" [330] And you see, brethren, how a hen becomes weak
   with her chickens. No other bird, when it is a mother, is recognized at
   once to be so. We see all kinds of sparrows building their nests before
   our eyes; we see swallows, storks, doves, every day building their
   nests; but we do not know them to be parents, except when we see them
   on their nests. But the hen is so enfeebled over her brood, that even
   if the chickens are not following her, if thou see not the young ones,
   yet thou knowest her at once to be a mother. With her wings drooping,
   her feathers ruffled, her note hoarse, in all her limbs she becomes so
   sunken and abject, that, as I have said, even though thou seest not her
   young, yet thou perceivest her to be a mother. In such manner was Jesus
   weak, wearied with His journey. His journey is the flesh assumed for
   us. For how can He, who is present everywhere, have a journey, He who
   is nowhere absent? Whither does He go, or whence, but that He could not
   come to us, except He had assumed the form of visible flesh? Therefore,
   as He deigned to come to us in such manner, that He appeared in the
   form of a servant by the flesh assumed, that same assumption of flesh
   is His journey. Thus, "wearied with His journey," what else is it but
   wearied in the flesh? Jesus was weak in the flesh: but do not thou
   become weak; but in His weakness be strong, because what is "the
   weakness of God is stronger than men."

   8. Under this image of things, Adam, who was the figure of Him that was
   to be, afforded us a great indication of this mystery; rather, God
   afforded it in him. For he was deemed worthy to receive a wife while he
   slept, and that wife was made for him of his own rib: since from
   Christ, sleeping on the cross, was the Church to come,--from His side,
   namely, as He slept; for it was from His side, pierced with the spear,
   as He hung on the cross, that the sacraments of the Church flowed
   forth. But why have I chosen to say this, brethren? Because it is the
   weakness of Christ that makes us strong. A remarkable figure of this
   went before in the case of Adam. God could have taken flesh from the
   man to make of it a woman, and it seems that this might have been the
   more suitable. For it was the weaker sex that was being made, and
   weakness ought to have been made of flesh rather than of bone; for the
   bones are the stronger parts in the flesh. He took not flesh to make of
   it a woman; but took a bone, and of the bone was the woman shaped, and
   flesh was filled in into the place of the bone. He could have restored
   bone for bone; He could have taken, not a rib, but flesh, for the
   making of the woman. What, then, did this signify? Woman was made, as
   it were, strong, from the rib; Adam was made, as it were, weak, from
   the flesh. It is Christ and the Church; His weakness is our strength.

   9. But why at the sixth hour? Because at the sixth age of the world. In
   the Gospel, count up as an hour each, the first age from Adam to Noah;
   the second, from Noah to Abraham; the third, from Abraham to David; the
   fourth, from David to the removing to Babylon; the fifth, from the
   removing to Babylon to the baptism of John: thence is the sixth being
   enacted. Why dost thou marvel? Jesus came, and, by humbling Himself,
   came to a well. He came wearied, because He carried weak flesh. At the
   sixth hour, because in the sixth age of the world. To a well, because
   to the depth of this our habitation. For which reason it is said in the
   psalm: "From the depth have I cried unto Thee, O Lord." [331] He sat,
   as I said, because He was humbled.

   10. "And there came a woman." Figure of the Church not yet justified,
   but now about to be justified: for this is the subject of the
   discourse. She comes ignorant, she finds Him, and there is a dealing
   with her. Let us see what, and wherefore. "There cometh a woman of
   Samaria to draw water." The Samaritans did not belong to the nation of
   the Jews: they were foreigners, though they inhabited neighboring
   lands. It would take a long time to relate the origin of the
   Samaritans; that we may not be detained by long discourse of this, and
   leave necessary matters unsaid, suffice to say, then, that we regard
   the Samaritans as aliens. And, lest you should think that I have said
   this with more boldness than truth, hear the Lord Jesus Himself, what
   He said of that Samaritan, one of the ten lepers whom He had cleansed,
   who alone returned to give thanks: "Were there not ten cleansed? And
   where are the nine? There was not another to give glory to God, save
   this stranger." [332] It is pertinent to the image of the reality, that
   this woman, who bore the type of the Church, comes of strangers: for
   the Church was to come of the Gentiles, an alien from the race of the
   Jews. In that woman, then, let us hear ourselves, and in her
   acknowledge ourselves, and in her give thanks to God for ourselves. For
   she was the figure, not the reality; for she both first showed forth
   the figure and became the reality. For she believed on Him who, of her,
   set the figure before us. "She cometh, then, to draw water." Had simply
   come to draw water, as people are wont to do, be they men or women.

   11. "Jesus saith unto her, Give me to drink. For His disciples were
   gone away into the city to buy meat. Then saith the Samaritan woman
   unto Him, How is it that thou, being a Jew, askest drink of me, who am
   a Samaritan woman? For the Jews have no dealings with the Samaritans."
   You see that they were aliens: indeed, the Jews would not use their
   vessels. And as the woman brought with her a vessel with which to draw
   the water, it made her wonder that a Jew sought drink of her,--a thing
   which the Jews were not accustomed to do. But He who was asking drink
   was thirsting for the faith of the woman herself.

   12. At length, hear who it is that asketh drink: "Jesus answered and
   said unto her, If thou knewest the gift of God, and who it is that
   saith to thee, Give me to drink, thou wouldest, it may be, have asked
   of Him, and He would have given thee living water." He asks to drink,
   and promises to give drink. He longs as one about to receive; He
   abounds as one about to satisfy. "If thou knewest," saith He, "the gift
   of God." The gift of God is the Holy Spirit. But as yet He speaks to
   the woman guardedly, and enters into her heart by degrees. It may be He
   is now teaching her. For what can be sweeter and kinder than that
   exhortation? "If thou knewest the gift of God," etc.: thus far He keeps
   her in suspense. That is commonly called living water which issues from
   a spring: that which is collected from rain in pools and cisterns is
   not called living water. And it may have flowed from a spring; yet if
   it should stand collected in some place, not admitting to it that from
   which it flowed, but, with the course interrupted, separated, as it
   were, from the channel of the fountain, it is not called "living
   water:" but that is called living water which is taken as it flows.
   Such water there was in that fountain. Why, then, did He promise to
   give that which He was asking?

   13. The woman, however, being in suspense, saith to Him, "Lord, thou
   hast nothing to draw with, and the well is deep." See how she
   understood the living water, simply the water which was in that
   fountain. "Thou wouldst give me living water, and I carry that with
   which to draw, and thou dost not. The living water is here; how art
   thou to give it me?" Understanding another thing, and taking it
   carnally, she does in a manner knock, that the Master may open up that
   which is closed. She was knocking in ignorance, not with earnest
   purpose; she is still an object of pity, not yet of instruction.

   14. The Lord speaks somewhat more clearly of that living water. Now the
   woman had said, "Art thou greater than our father Jacob, who gave us
   the well, and drank of it himself, his children, and his cattle?" Thou
   canst not give me of the living water of this well, because thou hast
   nothing to draw with: perhaps thou promisest another fountain? Canst
   thou be better than our father, who dug this well, and used it himself,
   and his? Let the Lord, then, declare what He called living water.
   "Jesus answered and said unto her, Every one that drinketh of this
   water shall thirst again: but he that drinketh of the water that I
   shall give him, shall not thirst forever; but the water which I shall
   give him will become in him a fountain of water, springing up into
   everlasting life." The Lord has spoken more openly: "It shall become in
   him a fountain of water, springing up into everlasting life. He that
   drinketh of this water shall not thirst forever." What more evident
   than that it was not visible, but invisible water, that He was
   promising? What more evident than that He was speaking, not in a
   carnal, but in a spiritual sense?

   15. Still, however, the woman has her mind on the flesh: she is
   delighted with the thought of thirsting no more, and fancies that this
   was promised to her by the Lord after a carnal sense; which it will be
   indeed, but in the resurrection of the dead. She desired this now. God
   had indeed granted once to His servant Elias, that during forty days he
   neither hungered nor thirsted. Could not He give this always, seeing He
   had power to give it during forty days? She, however, sighed for it,
   desiring to have no want, no toil. To be always coming to that
   fountain, to be burdened with a weight with which to supply her want,
   and, when that which she had drawn is spent, to be obliged to return
   again: this was a daily toil to her; because that want of hers was to
   be relieved, not extinguished. Such a gift as Jesus promised delighted
   her; she asks Him to give her living water.

   16. Nevertheless, let us not overlook the fact that it is something
   spiritual that the Lord was promising. What means, "Whoso shall drink
   of this water shall thirst again?" It is true as to this water; it is
   true as to what the water signified. Since the water in the well is the
   pleasure of the world in its dark depth: from this men draw it with the
   vessel of lusts. Stooping forward, they let down the lust to reach the
   pleasure fetched from the depth of the well, and enjoy the pleasure and
   the preceding lust let down to fetch it. For he who has not despatched
   his lust in advance cannot get to the pleasure. Consider lust, then, as
   the vessel; and pleasure as the water from the depth of the well: when
   one has got at the pleasure of this world, it is meat to him, it is
   drink, it is a bath, a show, an amour; can it be that he will not
   thirst again? Therefore, "Whoso shall drink of this water," saith He,
   "will thirst again;" but if he shall receive water of me, "he shall
   never thirst." "We shall be satisfied," it saith, "with the good things
   of Thy house." [333] Of what water, then, is He to give, but of that of
   which it is said, "With Thee is the fountain of life"? For how shall
   they thirst, who "shall be drunk with the fatness of Thy house"? [334]

   17. What He was promising them was a certain feeding and abundant
   fullness of the Holy Spirit: but the woman did not yet understand; and
   not understanding, how did she answer? "The woman saith unto Him, Sir,
   give me this water, that I thirst not, neither come hither to draw."
   Want forced her to labor, and her weakness was pleading against the
   toil. Would that she heard the invitation, "Come unto me, all ye that
   labor and are heavy laden, and I will refresh you!" [335] This is, in
   fact, what Jesus was saying to her, that she might no longer labor: but
   she did not yet understand.

   18. At length, wishing her to understand, "Jesus saith unto her, Go,
   call thy husband, and come hither." What means this, "Call thy
   husband"? Was it through her husband that He wished to give her that
   water? Or, because she did not understand, did He wish to teach her
   through her husband? Perhaps it was as the apostle says concerning
   women, "If they wish to learn anything, let them ask their husbands at
   home." But this the apostle says of that where there is no Jesus
   present to teach. It is said, in short, to women whom the apostle was
   forbidding to speak in the Church. [336] But when the Lord Himself was
   at hand, and in person speaking to her, what need was there that He
   should speak to her by her husband? Was it through her husband that he
   spoke to Mary, while sitting at His feet and receiving His word; while
   Martha, wholly occupied with much serving, murmured at the happiness of
   her sister? [337] Wherefore, my brethren, let us hear and understand
   what it is that the Lord says to the woman, "Call thy husband." For it
   may be that He is saying also to our soul, "Call thy husband." Let us
   inquire also concerning the soul's husband. Why, is not Jesus Himself
   already the soul's real husband? Let the understanding be present,
   since what we are about to say can hardly be apprehended but by
   attentive hearers: therefore let the understanding be present to
   apprehend, and perhaps that same understanding will be found to be the
   husband of the soul.

   19. Now Jesus, seeing that the woman did not understand, and willing
   her to understand, says to her, "Call thy husband." "For the reason why
   thou knowest not what I say is, because thy understanding is not
   present: I am speaking after the Spirit, and thou art hearing after the
   flesh. The things which I speak relate neither to the pleasure of the
   ears, nor to the eyes, nor to the smell, nor to the taste, nor to the
   touch; by the mind alone are they received, by the understanding alone
   are they drawn up: that understanding is not with thee, how canst thou
   apprehend what I am saying? Call thy husband,' bring thy understanding
   forward. What is it for thee to have a soul? It is not much, for a
   beast has a soul. Wherein art thou better than the beast? In having
   understanding, which the beast has not." Then what is "Call thy
   husband"? "Thou dost not apprehend me, thou dost not understand me: I
   am speaking to thee of the gift of God, and thy thought is of the
   flesh; thou wishest not to thirst in a carnal sense, I am addressing
   myself to the spirit: thy understanding is absent. Call thy husband.'
   Be not as the horse and mule, which have no understanding." Therefore,
   my brethren, to have a soul, and not to have understanding, that is,
   not to use it, not to live according to it, is a beast's life. For we
   have somewhat in common with the beasts, that by which we live in the
   flesh, but it must be ruled by the understanding. For the motions of
   the soul, which moves after the flesh, and longs to run unrestrainedly
   loose after carnal delights, are ruled over by the understanding. Which
   is to be called the husband?--that which rules, or that which is ruled?
   Without doubt, when the life is well ordered the understanding rules
   the soul, for itself belongs to the soul. For the understanding is not
   something other than the soul, but a thing of the soul: as the eye is
   not something other than the flesh, but a thing of the flesh. But
   whilst the eye is a thing of the flesh, yet it alone enjoys the light;
   and the other fleshy members may be steeped in light, but they cannot
   feel the light: the eye alone is both bathed in it, and enjoys it. Thus
   in our soul there is a something called the understanding. This
   something of the soul, which is called understanding and mind, is
   enlightened by the higher light. Now that higher light, by which the
   human mind is enlightened, is God; for "that was the true light which
   enlighteneth every man coming into this world." Such a light was
   Christ, such a light was speaking with the woman: yet she was not
   present with the understanding, to have it enlightened with that light;
   not merely to have it shed upon it, but to enjoy it. Therefore the Lord
   said, "Call thy husband," as if He were to say, I wish to enlighten,
   and yet there is not here whom I may enlighten: bring hither the
   understanding through which thou mayest be taught, by which thou mayest
   be ruled. Thus, put the soul without the understanding for the woman;
   and having the understanding as having the husband. But this husband
   does not rule the wife well, except when he is ruled by a higher. "For
   the head of the woman is the man, but the head of the man is Christ."
   [338] The head of the man was talking with the woman, and the man was
   not present. And so the Lord, as if He said, Bring hither thy head,
   that he may receive his head, says, "Call thy husband, and come
   hither;" that is, Be here, be present: for thou art as absent, while
   thou understandest not the voice of the Truth here present; be thou
   present here, but not alone; be thou here with thy husband.

   20. And, the husband being not yet called, still she does not
   understand, still she minds the flesh; for the man is absent: "I have
   not," saith she, "a husband." And the Lord proceeds and utters
   mysteries. Thou mayest understand that woman really to have had at that
   time no husband; she was living with some man, not a lawful husband,
   rather a paramour than a husband. And the Lord said to her, "Thou hast
   well said, I have not a husband." How then didst Thou say, "Call thy
   husband"? Now hear how the Lord knew well that she had not a husband.
   "He says to her," etc. In case the woman might suppose that the Lord
   had said, "Thou hast well said, I have not a husband," just because He
   had learned this fact of her, and not because he knew it by His own
   divinity, hear something which thou hast not said: "For thou hast had
   five husbands, and he whom thou now hast is not thy husband; this thou
   hast said truly."

   21. Once more He urges us to investigate the matter somewhat more
   exactly concerning these five husbands. Many have in fact understood,
   not indeed absurdly, nor so far improbably, the five husbands of this
   woman to mean the five books of Moses. For the Samaritans' made use of
   these books, and were under the same law: for it was from it they had
   circumcision. But since we are hemmed in by what follows, "And he whom
   thou now hast is not thy husband," it appears to me that we can more
   easily take the five senses of the body to be the five former husbands
   of the soul. For when one is born, before he can make use of the mind
   and reason, he is ruled only by the senses of the flesh. In a little
   child, the soul seeks for or shuns what is heard, and seen, and smells,
   and tastes, and is perceived by the touch. It seeks for whatever
   soothes, and shuns whatever offends, those five senses. At first, the
   soul lives according to these five senses, as five husbands; because it
   is ruled by them. But why are they called husbands? Because they are
   lawful and right: made indeed by God, and are the gifts of God to the
   soul. The soul is still weak while ruled by these five husbands, and
   living under these five husbands; but when she comes to years of
   exercising reason, if she is taken in hand by the noble discipline and
   teaching of wisdom, these five men are succeeded in their rule by no
   other than the true and lawful husband, and one better than they, who
   both rules better and rules for eternity, who cultivates and instructs
   her for eternity. For the five senses rule us, not for eternity, but
   for those temporal things that are to be sought or shunned. But when
   the understanding, imbued by wisdom, begins to rule the soul, it knows
   now not only how to avoid a pit, and to walk on even ground--a thing
   which the eyes show to the soul even in its weakness; nor merely to be
   charmed with musical voices, and to repel harsh sounds; nor to delight
   in agreeable scents, and to refuse offensive smells; nor to be
   captivated by sweetness, and displeased with bitterness; nor to be
   soothed with what is soft, and hurt with what is rough. For all these
   things are necessary to the soul in its weakness. Then what rule is
   made use of by that understanding? Not one to discern between black and
   white, but between just and unjust, between good and evil, between the
   profitable and the unprofitable, between chastity and impurity, that it
   may love the one and avoid the other; between charity and hatred, to be
   in the one, not to be in the other.

   22. This husband had not yet succeeded to those five husbands in that
   woman. And where he does not succeed, error sways. For when the soul
   has begun to be capable of reason, it is ruled either by the wise mind
   or by error: but yet error does not rule but destroys. Wherefore, after
   these five senses was that woman still wandering, and error was tossing
   her to and fro. And this error was not a lawful husband, but a
   paramour: for that reason the Lord saith to her, "Thou hast well said,
   I have not a husband. For thou hast had five husbands." The five senses
   of the flesh ruled thee at first; thou art come to the age of using
   reason, and yet thou art not come to wisdom, but art fallen into error.
   Therefore, after those five husbands, "this whom thou now hast is not
   thy husband." And if not a husband, what was he but a paramour? And so,
   "Call," not the paramour, but "thy husband," that thou mayest receive
   me with the understanding, and not by error have some false notion of
   me. For the woman was still in error, as she was thinking of that
   water; whilst the Lord was now speaking of the Holy Ghost. Why was she
   erring, but because she had a paramour, not a husband? Put away,
   therefore, that paramour who corrupts thee, and "go, call thy husband."
   Call, and come that thou mayest understand me.

   23. "The woman saith unto Him, Sir, I see that thou art a prophet." The
   husband begins to come, he is not yet fully come. She accounted the
   Lord a prophet, and a prophet indeed He was; for it was of Himself He
   said, that "a prophet is not without honor, save in his own country."
   [339] Again, of Him it was said to Moses, "A Prophet will I raise up to
   them of their brethren, like unto thee." [340] Like, namely, as to the
   form of the flesh, but not in the eminence of His majesty. Accordingly
   we find the Lord Jesus called a Prophet. Hence this woman is now not
   far wrong. "I see," she saith, "that thou art a prophet." She begins to
   call the husband, and to shut out the paramour; she begins to ask about
   a matter that is wont to disquiet her. For there was a contention
   between the Samaritans and the Jews, because the Jews worshipped God in
   the temple built by Solomon; but the Samaritans, being situated at a
   distance from it, did not worship there. For this reason the Jews,
   because they worshipped God in the temple, boasted themselves to be
   better than the Samaritans. "For the Jews have no dealings with the
   Samaritans:" because the latter said to them, How is it you boast and
   account yourselves to be better than we, just because you have a temple
   which we have not? Did our fathers, who were pleasing to God, worship
   in that temple? Was it not in this mountain where we are they
   worshipped? We then do better, say they, who pray to God in this
   mountain, where our fathers prayed. Both peoples contended in
   ignorance, because they had not the husband: they were inflated against
   each other, on the one side in behalf of the temple, on the other in
   behalf of the mountain.

   24. What, however, does the Lord teach the woman now, as one whose
   husband has begun to be present? "The woman saith unto Him, Sir, I
   perceive that thou art a prophet. Our fathers worshipped in this
   mountain; and ye say that in Jerusalem is the place where men ought to
   worship. Jesus saith unto her, Woman, believe me." For the Church will
   come, as it is said in the Song of Songs, "will come, and will pass
   over from the beginning of faith." [341] She will come in order to pass
   through; and pass through she cannot, except from the beginning of
   faith. Rightly she now hears, the husband being present: "Woman,
   believe me." For there is that in thee now which can believe, since thy
   husband is present. Thou hast begun to be present with the
   understanding when thou calledst me a prophet. Woman, believe me; for
   if ye believe not, ye will not understand. [342] Therefore, "Woman,
   believe me, for the hour will come when ye shall neither in this
   mountain nor in Jerusalem worship the Father. Ye worship ye know not
   what: we worship what we know; for salvation is of the Jews. But the
   hour will come." When? "And now is." Well, what hour? "When the true
   worshippers shall worship the Father in spirit and in truth," not in
   this mountain, not in the temple, but in spirit and in truth. "For the
   Father seeketh such to worship Him." Why does the Father seek such to
   worship Him, not on a mountain, not in the temple, but in spirit and in
   truth? "God is Spirit." If God were body, it were right that He should
   be worshipped on a mountain, for a mountain is corporeal; it were right
   He should be worshipped in the temple, for a temple is corporeal. "God
   is Spirit; and they that worship Him, must worship in spirit and in
   truth."

   25. We have heard, and it is manifest; we had gone out of doors, and we
   are sent inward. Would I could find, thou didst say, some high and
   lonely mountain! For I think that, because God is on high, He hears me
   the rather from a high place. Because thou art on a mountain, dost thou
   imagine thyself near to God, and that He will quickly hear thee, as if
   calling to Him from the nearest place? He dwells on high, but regards
   the lowly. "The Lord is near." To whom? To the high, perhaps? "To them
   who are contrite of heart." [343] 'Tis a wonderful thing: He dwelleth
   on high, and yet is near to the lowly; "He hath regard to lowly things,
   but lofty things He knoweth from afar;" [344] He seeth the proud afar
   off, and He is the less near to them the higher they appear to
   themselves to be. Didst thou seek a mountain, then? Come down, that
   thou mayest come near Him. But wouldest thou ascend? Ascend, but do not
   seek a mountain. "The ascents," it saith, "are in his heart, in the
   valley of weeping." [345] The valley is humility. Therefore do all
   within. Even if perhaps thou seekest some lofty place, some holy place,
   make thyself a temple for God within time. "For the temple of God is
   holy, which temple are ye." [346] Wouldest thou pray in a temple? Pray
   in thyself. But be thou first a temple of God, for He in His temple
   heareth him that prays.

   26. "The hour cometh, and now is, when the true worshippers shall
   worship the Father in spirit and in truth. We worship that which we
   know: ye worship ye know not what; for salvation is of the Jews." A
   great thing has He attributed to the Jews; but do not understand Him to
   mean those spurious Jews. Understand that wall to which another is
   joined, that they may be joined together, resting on the corner-stone,
   which is Christ. For there is one wall from the Jews, another from the
   Gentiles; these walls are far apart, only until they are united in the
   Corner. Now the aliens were strangers and foreigners from the covenants
   of God. [347] According to this, it is said, "We worship what we know."
   It is said, indeed, in the person of the Jews, but not of all Jews, not
   of reprobate Jews, but of such as were the apostles, as were the
   prophets, as were all those saints who sold all their goods, and laid
   the price of their goods at the apostles' feet. "For God hath not
   rejected His people which He foreknew." [348]

   27. The woman heard this, and proceeded. She had already called Him a
   prophet; she observes that He with whom she was speaking uttered such
   things as still more pertained to the prophet; and what answer did she
   make? See: "The woman saith unto Him, I know that Messias will come,
   who is called Christ: when He then is come, He will show us all
   things." What is this? Just now she saith, The Jews are contending for
   the temple, and we for this mountain: when He has come, He will despise
   the mountain, and overthrow the temple; He will teach us all things,
   that we may know how to worship in spirit and in truth. She knew who
   could teach her, but she did not yet know Him that was now teaching
   her. But now she was worthy to receive the manifestation of Him. Now
   Messias is Anointed: Anointed, in Greek, is Christ; in Hebrew, Messias;
   whence also, in Punic, Messe means Anoint. For the Hebrew, Punic and
   Syriac are cognate and neighboring languages.

   28. Then, "The woman saith unto Him, I know that Messias will come, who
   is called Christ: when He then is come, He will tell us all things.
   Jesus saith unto her, I that speak with thee am He." She called her
   husband; he is made the head of the woman, and Christ is made the head
   of the man. Now is the woman constituted in faith, and ruled, as about
   to live rightly. After she heard this, "I that speak with thee am He,"
   what further could she say, when the Lord Jesus willed to manifest
   Himself to the woman, to whom He had said, "Believe me?"

   29. "And immediately came His disciples, and marvelled that He talked
   with the woman." That He was seeking her that was lost, He who came to
   seek that which was lost: they marvelled at this. They marvelled at a
   good thing, they were not suspecting an evil thing. "Yet no man said,
   What seekest Thou, or why talkest Thou with her?"

   30. "The woman then left her water-pot." Having heard, "I that speak
   with thee am He," and having received Christ the Lord into her heart,
   what could she do but now leave her water-pot, and run to preach the
   gospel? She cast out lust, and hastened to proclaim the truth. Let them
   who would preach the gospel learn; let them throw away their water-pot
   at the well. You remember what I said before of the water-pot: it was a
   vessel with which the water was drawn, called hydria, from its Greek
   name, because water is hydor in Greek; just as if it were called
   aquarium, from the Latin. She threw away her water-pot then, which was
   no longer of use, but a burden to her, such was her avidity to be
   satisfied with that water. Throwing her burden away, to make known
   Christ, "she ran to the city, and says to those men, Come, and see a
   man that told me all things that ever I did." Step by step, lest those
   men should get angry and indignant, and should persecute her. "Is this
   Christ? Then they went out of the city, and came to Him."

   31. "And in the meanwhile His disciples besought Him, saying, Master,
   eat." For they had gone to buy meat, and had returned. "But He said, I
   have meat to eat which ye know not of. Therefore said the disciples one
   to another, Hath any man brought Him aught to eat?" What wonder if that
   woman did not understand about the water? See; the disciples do not yet
   understand the meat. But He heard their thoughts, and now as a master
   instructs them, not in a round-about way, as He did the woman while He
   still sought her husband, but openly at once: "My meat," saith He, "is
   to do the will of Him that sent me." Therefore, in the case of that
   woman, it was even His drink to do the will of Him that sent Him. That
   was the reason why He said, "I thirst, give me to drink;" namely, to
   work faith in her, and to drink of her faith, and to transplant her
   into His own body, for His body is the Church. Therefore He saith, "My
   meat is to do the will of Him that sent me."

   32. "Say ye not, that there are yet four months, and then cometh
   harvest?" He was aglow for the work, and was arranging to send forth
   laborers. You count four months to the harvest; I show you another
   harvest, white and ready. Behold, I say unto you, "Lift up your eyes,
   and see that the fields are already white for the harvest." Therefore
   He is going to send forth the reapers. "For in this is the saying true,
   that one reapeth, another soweth: that both he that soweth and he that
   reapeth may rejoice together. I have sent you to reap that on which ye
   have not labored: others have labored, and ye are entered into their
   labor." What then? He sent reapers; sent He not the sowers? Whither the
   reapers? Where others labored already. For where labor had already been
   bestowed, surely there had been sowing; and what had been sown had now
   become ripe, and required the sickle and the threshing. Whither, then,
   were the reapers to be sent? Where the prophets had already preached
   before; for they were the sowers. For had they not been the sowers,
   whence had this come to the woman, "I know that Messias will come"?
   That woman was now ripened fruit, and the harvest fields were white,
   and sought the sickle. "I sent you," then. Whither? "To reap what ye
   have not sown: others sowed, and ye are entered into their labors." Who
   labored? Abraham, Isaac, and Jacob. Read their labors; in all their
   labors there is a prophecy of Christ, and for that reason they were
   sowers. Moses, and all the other patriarchs, and all the prophets, how
   much they suffered in that cold season when they sowed! Therefore was
   the harvest now ready in Judea. Justly was the corn there said to be as
   it were ripe, when so many thousands of men brought the price of their
   goods, and, laying them at the apostles' feet, having eased their
   shoulders of this worldly baggage, began to follow the Lord Christ.
   Verily the harvest was ripe. What was made of it? Of that harvest a few
   grains were thrown out, and sowed the whole world; and another harvest
   is rising which is to be reaped in the end of the world. Of that
   harvest it is said, "They that sow in tears shall reap with joy." [349]
   But to that harvest not apostles, but angels, shall be sent forth. "The
   reapers," saith He, "are the angels." [350] That harvest, then, is
   growing among tares, and is awaiting to be purged in the end of the
   world. But that harvest to which the disciples were sent first, where
   the prophets labored, was already ripe. But yet, brethren, observe what
   was said: "may rejoice together, both he that soweth and he that
   reapeth." They had dissimilar labors in time, but the rejoicing they
   shall enjoy alike equally; they shall receive for their wages together
   eternal life.

   33. "And many Samaritans of that city believed on Him, because of the
   saying of the woman, who testified, He told me all that ever I did. And
   when the Samaritans came to Him, they besought Him that He would tarry
   with them; and He tarried there two days. And many more believed
   because of His word; and said to the woman, Now we believe, not because
   of thy words; for we have heard Him ourselves, and we know that this is
   indeed the Saviour of the world." This also must be slightly noticed,
   for the lesson is come to an end. The woman first announced Him, and
   the Samaritans believed her testimony; and they besought Him to stay
   with them, and He stayed there two days, and many more believed. And
   when they had believed, they said to the woman, "Now we believe, not
   because of thy word; but we are come to know Him ourselves, and we know
   that this is indeed the Saviour of the world:" first by report, then by
   His presence. So it is to-day with them that are without, and are not
   yet Christians. Christ is made known to them by Christian friends; and
   just upon the report of that woman, that is, the Church, they come to
   Christ, they believe through this report. He stays with them two days,
   that is, gives them two precepts of charity; and many more believe, and
   more firmly believe, on Him, because He is in truth the Saviour of the
   world.
     __________________________________________________________________

   [329] Eph. v. 25-27.

   [330] Matt. xxiii. 37.

   [331] Ps. cxxx. 1.

   [332] Luke xvii. 17.

   [333] Ps. lxv. 4.

   [334] Ps. xxxvi. 9, 10.

   [335] Matt. xi. 28.

   [336] 1 Cor. xiv. 34.

   [337] Luke x. 40.

   [338] 1 Cor. xi. 3.

   [339] Luke iv. 24.

   [340] Deut. xviii. 18.

   [341] Cant. iv. 8, LXX.

   [342] Isa. vii. 9, LXX.

   [343] Ps. xxxiv. 18.

   [344] Ps. cxxxviii. 6.

   [345] Ps. lxxxiv. 6.

   [346] 1 Cor. iii. 17.

   [347] Eph. ii. 11-22.

   [348] Rom. xi. 2.

   [349] Ps. cxxvi. 5.

   [350] Matt. xiii. 39.
     __________________________________________________________________

   Tractate XVI.

   Chapter IV. 43-54

   1. The Gospel Lesson of to-day follows that of yesterday, and this is
   the subject of our discourse. In this passage the meaning, indeed, is
   not difficult of investigation, but worthy of preaching, worthy of
   admiration and praise. Accordingly, in reciting this passage of the
   Gospel, we must commend it to your attention, rather than laboriously
   expound it.

   Now Jesus, after His stay of two days in Samaria, "departed into
   Galilee," where He was brought up. And the evangelist, as he goes on,
   says, "For Jesus Himself testified that a prophet hath no honor in his
   own country." It was not because He had no honor in Samaria that Jesus
   departed thence after two days; for Samaria was not His own country,
   but Galilee. Whilst, therefore, He left Samaria so quickly, and came to
   Galilee, where He had been brought up, how does He testify that "a
   prophet hath no honor in his own country"? Rather does it seem that He
   might have testified that a prophet has no honor in his own country,
   had He disdained to go into Galilee, and had stayed in Samaria.

   2. Now mark well, beloved, while the Lord suggests and bestows what I
   may speak, that here is intimated to us no slight mystery. You know the
   question before us; seek ye out the solution of it. But, to make the
   solution desirable, let us repeat the theme. The point that troubles us
   is, why the evangelist said, "For Jesus Himself testified that a
   prophet hath no honor in his own country." Urged by this, we go back to
   the preceding words, to discover the evangelist's intention in saying
   this; and we find him relating, in the preceding words of the
   narrative, that after two days Jesus departed from Samaria into
   Galilee. Was it for this, then, thou saidst, O evangelist, that Jesus
   testified that a prophet hath no honor in his own country, just because
   He left Samaria after two days, and made haste to come to Galilee? On
   the contrary, I should have thought it more likely, that if Jesus had
   no honor in His own country, He should not have hastened to it, and
   left Samaria. But if I am not mistaken, or rather, because it is true,
   and I am not mistaken; for the evangelist saw what he was saying better
   than I can see it, saw the truth better than I do, he who drank it in
   from the Lord's bosom: for the evangelist is the same John who, among
   all the disciples, reclined on the Lord's breast, and whom the Lord,
   owing love to all, yet loved above the rest. Is it he, then, that
   should be mistaken, and I right in my opinion? Rather, if I am
   piously-minded, let me obediently hear what he said, that I may be
   worthy of thinking as he thought.

   3. Hear then, dearly beloved, what I think in this matter, without
   prejudice to your own judgment, if you have formed a better. For we
   have all one Master, and we are fellow-disciples in one school. This,
   then, is my opinion, and see whether my opinion is not true, or near
   the truth. In Samaria He spent two days, and the Samaritans believed on
   Him; many were the days He spent in Galilee, and yet the Galileans did
   not believe on Him. Look back to the passage, or recall in memory the
   lesson and the discourse of yesterday. He came into Samaria, where at
   first He had been preached by that woman with whom He had spoken great
   mysteries at Jacob's well. After they had seen and heard Him, the
   Samaritans believed on Him because of the woman's word, and believed
   more firmly because of His own word, even many more believed: thus it
   is written. After passing two days there (in which number of days is
   mystically indicated the number of the two precepts on which hang the
   whole law and the prophets, as you remember we intimated to you
   yesterday), He goes into Galilee, and comes to the city Cana of
   Galilee, where He made the water wine. And there, when He turned the
   water into wine, as John himself writes, His disciples believed on Him;
   but, of course, the house was full with a crowd of guests. So great a
   miracle was wrought, and yet only His disciples believed on Him. He has
   now returned to this city of Galilee. "And, behold, a certain ruler,
   whose son was sick, came to Him, and began to beseech Him to go down"
   to that city or house, "and heal his son; for he was at the point of
   death." Did he who besought not believe? What dost thou expect to hear
   from me? Ask the Lord what He thought of him. Having been besought,
   this is what He answered: "Except ye see signs and wonders, ye believe
   not." He shows us a man lukewarm, or cold in faith, or of no faith at
   all; but eager to try by the healing of his son what manner of person
   Christ was, who He was, what He could do. The words of the suppliant,
   indeed, we have heard: we have not seen the heart of the doubter; but
   He who both heard the words and saw the heart has told us this. In
   short, the evangelist himself, by the testimony of his narrative, shows
   us that the man who desired the Lord to come to his house to heal his
   son, had not yet believed. For after he had been informed that his son
   was whole, and found that he had been made whole at that hour in which
   the Lord had said, "Go thy way, thy son liveth;" then he saith, "And
   himself believed, and all his house." Now, if the reason why he
   believed, and all his house, was that he was told that his son was
   whole, and found the hour they told him agreed with the hour of
   Christ's foretelling it, it follows that when he was making the request
   he did not yet believe. The Samaritans had waited for no sign, they
   believed simply His word; but His own fellow-citizens deserved to hear
   this said to them, "Except ye see signs and wonders, ye believe not;"
   and even there, notwithstanding so great a miracle was wrought, there
   did not believe but "himself and his house." At His discourse alone
   many of the Samaritans believed; at that miracle, in the place where it
   was wrought, only that house believed. What is it, then, brethren, that
   the Lord doth show us here? Galilee of Judea was then the Lord's own
   country, because He was brought up in it. But now that the circumstance
   portends something,--for it is not without cause that "prodigies" are
   so called, but because they portend or presage something: for the word
   "prodigy" is so termed as if it were porrodicium, quod porro dicat,
   what betokens something to come, and portends something future,--now
   all those circumstances portended something, predicted something; let
   us just now assume the country of our Lord Jesus Christ after the flesh
   (for He had no country on earth, except after the flesh which He took
   on earth); let us, I say, assume the Lord's own country to mean the
   people of the Jews. Lo, in His own country He hath no honor. Observe at
   this moment the multitudes of the Jews; observe that nation now
   scattered over the whole world, and plucked up by the roots; observe
   the broken branches, cut off, scattered, withered, which being broken
   off, the wild olive has deserved to be grafted in; look at the
   multitude of the Jews: what do they say to us even now? "He whom you
   worship and adore was our brother." And we reply, "A prophet hath no
   honor in his own country." In short, those Jews saw the Lord as He
   walked on the earth and worked miracles; they saw Him giving sight to
   the blind, opening the ears of the deaf, loosing the tongues of the
   dumb, bracing up the limbs of the paralytics, walking on the sea,
   commanding the winds and waves, raising the dead: they saw Him working
   such great signs, and after all that scarcely a few believed. I am
   speaking to God's people; so many of us have believed, what signs have
   we seen? It is thus, therefore, that what occurred at that time
   betokened what is now going on. The Jews were, or rather are, like the
   Galileans; we, like those Samaritans. We have heard the gospel, have
   given it our consent, have believed on Christ through the gospel; we
   have seen no signs, none do we demand.

   4. For, though one of the chosen and holy twelve, yet he was an
   Israelite, of the Lord's nation, that Thomas who desired to put his
   fingers into the places of the wounds. The Lord censured him just as He
   did this ruler. To the ruler He said, "Except ye see signs and wonders,
   ye believe not;" and to Thomas He said, "Because thou hast seen, thou
   hast believed." He had come to the Galileans after the Samaritans, who
   had believed His word, before whom He wrought no miracles, whom He
   without anxiety quickly left, strong in faith, because by the presence
   of His divinity He had not left them. Now, then, when the Lord said to
   Thomas, "Come, reach hither thy hand, and be not faithless, but
   believing;" and he, having touched the places of the wounds, exclaimed,
   and said, "My Lord, and my God;" he is chided, and has it said to him,
   "Because thou hast seen, thou hast believed." Why, but "because a
   prophet has no honor in his own country?" But since this Prophet has
   honor among strangers, what follows? "Blessed are they that have not
   seen, and yet have believed." [351] We are the persons here foretold;
   and that which the Lord by anticipation praised, He has deigned to
   fulfill even in us. They saw Him, who crucified Him, and touched Him
   with their hands, and thus a few believed; we have not seen nor handled
   Him, we have heard and believed. May it be our lot, that the
   blessedness which He has promised may be made good in us: both here,
   because we have been preferred to His own country; and in the world to
   come, because we have been grafted in instead of the branches that were
   broken off!

   5. For He showed that He would break off these branches, and ingraft
   this wild olive, when moved by the faith of the centurion, who said to
   Him, "I am not worthy that thou shouldest come under my roof; but only
   speak the word, and my child shall be healed: for I also am a man put
   under authority, having soldiers under me; and I say to one, Go, and he
   goeth; and to another, Come, and he cometh; and to my servant, Do this,
   and he doeth it. Jesus turned to those who followed Him, and said,
   Verily I say unto you, I have not found so great faith in Israel." Why
   not found so great faith in Israel? "Because a prophet has no honor in
   his own country." Could not the Lord have said to that centurion, what
   He said to this ruler, "Go, thy child liveth?" See the distinction:
   this ruler desired the Lord to come down to his house; that centurion
   declared himself to be unworthy. To the one it was said, "I will come
   and heal him;" to the other, "Go, thy son liveth." To the one He
   promised His presence; the other He healed by His word. The ruler
   sought His presence by force; the centurion declared himself unworthy
   of His presence. Here is a ceding to loftiness; there, a conceding to
   humility. As if He said to the ruler, "Go, thy son liveth;" do not
   weary me. "Except ye see signs and wonders, ye believe not;" thou
   desirest my presence in thy house, I am able to command by a word; do
   not wish to believe in virtue of signs: the centurion, an alien,
   believed me able to work by a word, and believed before I did it; you,
   "except ye see signs and wonders, believe not." Therefore, if it be so,
   let them be broken off as proud branches, and let the humble wild olive
   be grafted; nevertheless let the root remain, while those are cut off
   and these received in their place. Where does the root remain? In the
   patriarchs. For the people Israel is Christ's own country, since it is
   of them that He came according to the flesh; but the root of this tree
   is Abraham, Isaac, and Jacob, the holy patriarchs. And where are they?
   In rest with God, in great honor; so that it was into Abraham's bosom
   that the poor man, on being promoted, was raised after his departure
   from the body, and in Abraham's bosom was he seen from afar off by the
   proud rich man. Wherefore the root remains, the root is praised; but
   the proud branches deserved to be cut off, and to wither away; and by
   their cutting off, the humble wild olive has found a place.

   6. Hear now how the natural branches are cut off, how the wild olive is
   grafted in, by means of the centurion himself, whom I have thought
   proper to mention for the sake of comparison with this ruler. "Verily I
   say unto you, I have not found so great faith in Israel; therefore I
   say unto you, that many shall come from the east and from the west."
   How widely the wild olive took possession of the earth! This world was
   a bitter forest; but because of the humility, because of this "I am not
   worthy--many shall come from the east and from the west." And grant
   that they come, what shall become of them? For if they come, they are
   cut off from the forest; where are they to be ingrafted, that they may
   not wither? "And shall sit down," saith He, "with Abraham, and Isaac,
   and Jacob." At what banquet, in case thou dost not invite to ever
   living, but to much drinking? Where, "shall sit down? In the kingdom of
   heaven." And how will it be with them who came of the stock of Abraham?
   What will become of the branches with which the tree was full? What but
   to be cut off, that these may be grafted in? Show us that they shall be
   cut off: "But the children of the kingdom shall go into outer
   darkness." [352]

   7. Therefore let the Prophet have honor among us, because He had no
   honor in His own country. He had no honor in His country, wherein He
   was formed; let Him have honor in the country which He has formed. For
   in that country was He, the Maker of all, made as to the form of a
   servant. For that city in which He was made, that Zion, that nation of
   the Jews He Himself made when He was with the Father as the Word of
   God: for "all things were made by Him, and without Him was nothing
   made." Of that man we have to-day heard it said: "One Mediator of God
   and men, the man Christ Jesus." [353] The Psalms also foretold, saying,
   "My mother is Sion, shall a man say." A certain man, the Mediator man
   between God and men, says, "My mother Sion." Why says, "My mother is
   Sion"? Because from it He took flesh, from it was the Virgin Mary, of
   whose womb He took upon Him the form of a servant; in which He deigned
   to appear most humble. "My mother is Sion," saith a man; and this man,
   who says, "My mother is Sion," was made in her, became man in her. For
   He was God before her, and became man in her. He who was made man in
   her, "Himself did found her; the Most High [354] was made man in her
   most low." Because "the Word was made flesh, and dwelt among us." "He
   Himself, the Most High, founded her." Now, because He founded this
   country, here let Him have honor. The country in which He was born
   rejected Him; let that country receive Him which He regenerated.
     __________________________________________________________________

   [351] John xx. 29.

   [352] Matt. viii. 5-12.

   [353] 1 Tim. ii. 5.

   [354] Ps. lxxxiv. 7.
     __________________________________________________________________

   Tractate XVII.

   Chapter IV. 1-18

   1. It ought not to be a matter of wonder that a miracle was wrought by
   God; the wonder would be if man had wrought it. Rather ought we to
   rejoice than wonder that our Lord and Saviour Jesus Christ was made
   man, than that He performed divine works among men. It is of greater
   importance to our salvation what He was made for men, than what He did
   among men: it is more important that He healed the faults of souls,
   than that He healed the weaknesses of mortal bodies. But as the soul
   knew not Him by whom it was to be healed, and had eyes in the flesh
   whereby to see corporeal deeds, but had not yet sound eyes in the heart
   with which to recognise Him as God concealed in the flesh, He wrought
   what the soul was able to see, in order to heal that by which it was
   not able to see.

   He entered a place where lay a great multitude of sick folk--of blind,
   lame, withered; and being the physician both of souls and bodies, and
   having come to heal all the souls of them that should believe, of those
   sick folk He chose one for healing, thereby to signify unity. If in
   doing this we regard Him with a commonplace mind, with the mere human
   understanding and wit, as regards power it was not a great matter that
   He performed; and also as regards goodness He performed too little.
   There lay so many there, and yet only one was healed, whilst He could
   by a word have raised them all up. What, then, must we understand but
   that the power and the goodness was doing what souls might, by His
   deeds, understand for their everlasting salvation, than what bodies
   might gain for temporal health? For that which is the real health of
   bodies, and which is looked for from the Lord, will be at the end, in
   the resurrection of the dead. What shall live then shall no more die;
   what shall be healed shall no more be sick; what shall be satisfied
   shall no more hunger and thirst; what shall be made new shall not grow
   old. But at this time, however, the eyes of the blind, that were opened
   by those acts of our Lord and Saviour Jesus Christ, were again closed
   in death; and limbs of the paralytics that received strength were
   loosened again in death; and whatever was for a time made whole in
   mortal limbs came to nought in the end: but the soul that believed
   passed to eternal life. Accordingly, to the soul that should believe,
   whose sins He had come to forgive, to the healing of whose ailments He
   had humbled Himself, He gave a significant proof by the healing of this
   impotent man. Of the profound mystery of this thing and this proof, so
   far as the Lord deigns to grant us, while you are attentive and aiding
   our weakness by prayer, I will speak as I shall have ability. And
   whatever I am not able to do, that will be supplied to you by Him by
   whose help I do what I can.

   2. Of this pool, which was surrounded with five porches, in which lay a
   great multitude of sick folk, I remember that I have very often
   treated; and most of you will with me recollect what I am about to say,
   rather than gain the knowledge of it for the first time. But it is by
   no means unprofitable to go back upon matters already known, that both
   they who know not may be instructed, and they who do know may be
   confirmed. Therefore, as being already known, these things must be
   touched upon briefly, not leisurely inculcated. That pool and that
   water seem to me to have signified the Jewish people. For that peoples
   are signified under the name of waters the Apocalypse of John clearly
   indicates to us, where, after he had been shown many waters, and he had
   asked what they were, was answered that they were peoples. [355] That
   water, then--namely, that people--was shut in by the five books of
   Moses, as by five porches. But those books brought forth the sick, not
   healed them. For the law convicted, not acquitted sinners. Accordingly
   the letter, without grace, made men guilty, whom on confessing grace
   delivered. For this is what the apostle saith: "For if a law had been
   given which could have given life, verily righteousness should have
   been by the law." Why, then, was the law given? He goes on to say, "But
   the Scripture hath concluded all under sin, that the promise by faith
   of Jesus Christ might be given to them that believe." [356] What more
   evident? Have not these words expounded to us both the five porches,
   and also the multitude of sick folk? The five porches are the law. Why
   did not the five porches heal the sick folk? Because, "if there had
   been a law given which could have given life, verily righteousness
   should have been by the law." Why, then, did the porches contain those
   whom they did not heal? Because "the Scripture hath concluded all under
   sin, that the promise by faith of Jesus Christ might be given to them
   that believe."

   3. What was done, then, that they who could not be healed in the
   porches might be healed in that water after being troubled? For on a
   sudden the water was seen troubled, and that by which it was troubled
   was not seen. Thou mayest believe that this was wont to be done by
   angelic virtue, yet not without some mystery being implied. After the
   water was troubled, the one who was able cast himself in, and he alone
   was healed: whoever went in after that one, did so in vain. What, then,
   is meant by this, unless it be that there came one, even Christ, to the
   Jewish people; and by doing great things, by teaching profitable
   things, troubled sinners, troubled the water by His presence, and
   roused it towards His own death? But He was hidden that troubled. For
   had they known Him, they would never have crucified the Lord of glory.
   [357] Wherefore, to go down into the troubled water means to believe in
   the Lord's death. There only one was healed, signifying unity: whoever
   came thereafter was not healed, because whoever shall be outside unity
   cannot be healed.

   4. Now let us see what He intended to signify in the case of that one
   whom He Himself, keeping the mystery of unity, as I said before,
   deigned to heal out of so many sick folk. He found in the number of
   this man's years the number, so to speak, of infirmity: "He was thirty
   and eight years in infirmity." How this number refers more to weakness
   than to health must be somewhat more carefully expounded. I wish you to
   be attentive; the Lord will aid us, so that I may fitly speak, and that
   you may sufficiently hear. The number forty is commended to our
   attention as one consecrated by a kind of perfection. This, I suppose,
   is well known to you, beloved. The Holy Scriptures very often testify
   to the fact. Fasting was consecrated by this number, as you are well
   aware. For Moses fasted forty days, and Elias as many; and our Lord and
   Saviour Jesus Christ did Himself fulfill this number of fasting. By
   Moses is signified the law; by Elias, the prophets; by the Lord, the
   gospel. It was for this reason that these three appeared on that
   mountain, where He showed Himself to His disciples in the brightness of
   His countenance and vesture. For He appeared in the middle, between
   Moses and Elias, as the gospel had witness from the law and the
   prophets. [358] Whether, therefore, in the law, or in the prophets, or
   in the gospel, the number forty is commended to our attention in the
   case of fasting. Now fasting, in its large and general sense, is to
   abstain from the iniquities and unlawful pleasures of the world, which
   is perfect fasting: "That, denying ungodliness and worldly lusts, we
   may live temperately, and righteously, and godly in this present
   world." What reward does the apostle join to this fast? He goes on to
   say: "Looking for that blessed hope, and the appearing of the glory of
   the blessed God, and our Saviour Jesus Christ." [359] In this world,
   then, we celebrate, as it were, the forty days' abstinence, when we
   live aright, and abstain from iniquities and from unlawful pleasures.
   But because this abstinence shall not be without reward, we look for
   "that blessed hope, and the revelation of the glory of the great God,
   and of our Saviour Jesus Christ." In that hope, when the reality of the
   hope shall have come to pass, we shall receive our wages, a penny
   (denarius). For the same is the wages given to the workers laboring in
   the vineyard, [360] as I presume you remember; for we are not to repeat
   everything, as if to persons wholly ignorant and inexperienced. A
   denarius, then, which takes its name from the number ten, is given, and
   this joined with the forty makes up fifty; whence it is that before
   Easter we keep the Quadragesima with labor, but after Easter we keep
   the Quinquagesima with joy, as having received our wages. Now to this,
   as if to the wholesome labor of a good work, which belongs to the
   number forty, there is added the denarius of rest and happiness, that
   it may be made the number fifty.

   5. The Lord Jesus Himself showed this also far more openly, when He
   companied on earth with His disciples during forty days after His
   resurrection; and having on the fortieth day ascended into heaven, did
   at the end of ten days send the wages, the Holy Ghost. These were done
   in signs, and by a kind of signs were the very realities anticipated.
   By significant tokens are we fed, that we may be able to come to the
   enduring realities. We are workmen, and are still laboring in the
   vineyard: when the day is ended and the work finished, the wages will
   be paid. But what workman can hold out to the receiving of the wages,
   unless he be fed while he labors? Even thou thyself wilt not give thy
   workman only wages; wilt thou not also bestow on him that where with he
   may repair his strength in his labor? Surely thou feedest him to whom
   thou art to give wages. In like manner also doth the Lord, in those
   significant tokens of the Scriptures, feed us while we labor. For if
   that joy in understanding holy mysteries be withdrawn from us, we faint
   in labor, and there will be none to come to the reward.

   6. How, then, is work perfected in the number forty? The reason, it may
   be, is, because the law was given in ten precepts, and was to be
   preached throughout the whole world: which whole world, we are to mark,
   is made up of four quarters, east and west, south and north, whence the
   number ten, multiplied by four, comes to forty. Or, it may be, because
   the law is fulfilled by the gospel, which has four books: for in the
   gospel it is said, "I came not to destroy the law, but to fulfill it."
   Whether, then, it be for this reason or for that, or for some other
   more probable, which is hid from us, but not from more learned men;
   certain it is, however, that in the number forty a certain perfection
   in good works is signified, which good works are most of all practised
   by a kind of abstinence from unlawful lusts of the world, that is, by
   fasting in the general sense.

   Hear also the apostle when he says, "Love is the fulfilling of the
   law." [361] Whence the love? By the grace of God, by the Holy Spirit.
   For we could not have it from ourselves, as if making it for ourselves.
   It is the gift of God, and a great gift it is: for, saith he, "the love
   of God is shed abroad in our hearts by the Holy Spirit, which is given
   to us." [362] Wherefore love completes the law, and most truly it is
   said, "Love is the perfecting of the law." Let us inquire as to this
   love, in what manner the Lord doth commend it to our consideration.
   Remember what I laid down: I want to explain the number thirty-eight of
   the years of that impotent man, why that number thirty-eight is one of
   weakness rather than of health. Now, as I was saying, love fulfills the
   law. The number forty belongs to the perfecting of the law in all
   works; but in love two precepts are committed to our keeping. Keep
   before your eyes, I beseech you, and fix in your memory, what I say; be
   ye not despisers of the word, that your soul may not become a trodden
   path, where the seed cast cannot sprout, "and the fowls of the air will
   come and gather it up." Apprehend it, and lay it up in your hearts. The
   precepts of love, given to us by the Lord, are two: "Thou shalt love
   the Lord thy God with all thy heart, and with all thy soul, and with
   all thy mind;" and, "Thou shalt love thy neighbor as thyself. On these
   two commandments hang all the law and the prophets." [363] With good
   reason did the widow cast "two mites," all her substance, into the
   offerings of God: with good reason did the host take "two" pieces of
   money, for the poor man that was wounded by the robbers, for his making
   whole: with good reason did Jesus spent two days with the Samaritans,
   to establish them in love. Thus, whilst a certain good thing is
   generally signified by this number two, most especially is love in its
   twofold character set forth to us thereby. If, therefore, the number
   forty possesses the perfecting of the law, and the law is fulfilled
   only in the twin precepts of love, why dost thou wonder that he was
   weak and sick, who was short of forty by two?

   7. Therefore let us now see the sacred mystery whereby this impotent
   man is healed by the Lord. The Lord Himself came, the Teacher of love,
   full of love, "shortening," as it was predicted of Him, "the word upon
   the earth," [364] and showed that the law and the prophets hang on two
   precepts of love. Upon these hung Moses with his number forty, upon
   these Elias with his; and the Lord brought in this number in His
   testimony. This impotent man is healed by the Lord in person; but
   before healing him, what does He say to him? "Wilt thou be made whole?"
   The man answered that he had not a man to put him into the pool. Truly
   he had need of a "man" to his healing, but that "man" one who is also
   God. "For there is one God, and one Mediator between God and man, the
   man Christ Jesus." [365] He came, then, the Man who was needed: why
   should the healing be delayed? "Arise," saith He; "take up thy bed, and
   walk." He said three things: "Arise, Take up thy bed, and Walk." But
   that "Arise" was not a command to do a work, but the operation of
   healing. And the man, on being made whole, received two commands: "Take
   up thy bed, and Walk." I ask you, why was it not enough to say, "Walk?"
   Or, at any rate, why was it not enough to say, "Arise"? For when the
   man had arisen whole, he would not have remained in the place. Would it
   not be for the purpose of going away that he would have arisen? My
   impression is, that He who found the man lacking two things, gave him
   these two precepts: for, by ordering him to do two things, it is as if
   He filled up that which was lacking.

   8. How, then, do we find the two precepts of love indicated in these
   two commands of the Lord? "Take up thy bed," saith He, "and walk." What
   the two precepts are, my brethren, recollect with me. For they ought to
   be thoroughly familiar to you, and not merely to come into your mind
   when they are recited by us, but they ought never to be blotted out
   from your hearts. Let it ever be your supreme thought, that you must
   love God and your neighbor: "God with all thy heart, and with all thy
   soul, and with all thy mind; and thy neighbor as thyself." These must
   always be pondered, meditated, retained, practised, and fulfilled. The
   love of God comes first in the order of enjoying; but in the order of
   doing, the love of our neighbor comes first. For He who commanded thee
   this love in two precepts did not charge thee to love thy neighbor
   first, and then God, but first God, afterwards thy neighbor. Thou
   however, as thou dost not yet see God dost earn to see Him by loving
   thy neighbor; by loving thy neighbor thou purgest thine eye for seeing
   God, as John evidently says, "If thou lovest not thy brother whom thou
   seest, how canst thou love God, whom thou dost not see?" [366] See,
   thou art told, "Love God." If thou say to me, "Show me Him, that I may
   love Him;" what shall I answer, but what the same John saith: "No man
   hath seen God at any time"? And, that you may not suppose yourself to
   be wholly estranged from seeing God, he saith, "God is love; and he
   that dwelleth in love dwelleth in God." [367] Therefore love thy
   neighbor; look at the source of thy love of thy neighbor; there thou
   wilt see, as thou mayest, God. Begin, then, to love thy neighbor.
   "Break thy bread to the hungry, and bring into thy house him that is
   needy without shelter; if thou seest the naked, clothe him; and despise
   not those of the household of thy seed." And in doing this, what wilt
   thou get in consequence? "Then shall thy light break forth as the
   morning light." [368] Thy light is thy God, a "morning light" to thee,
   because He shall come to thee after the night of this world: for He
   neither rises nor sets, because He is ever abiding. He will be a
   morning light to thee on thy return, He who had set for thee on thy
   falling away from Him. Therefore, in this "Take up thy bed," He seems
   to me to have said, Love thy neighbor.

   9. But why the love of our neighbor is set forth by the taking up of
   the bed, is still shut up, and, as I suppose, needs to be expounded:
   unless, perhaps, it offend us that our neighbor should be indicated by
   means of a bed, a stolid, senseless thing. Let not my neighbor be angry
   if he be set forth to us by a thing without soul and without feeling.
   The Lord Himself, even our Saviour Jesus Christ, is called the
   corner-stone, to build up two in Himself. He is called also a rock,
   from which water flowed forth: "And that rock was Christ." [369] What
   wonder, then, if Christ is called rock, that neighbor is called wood?
   Yet not any kind of wood whatever; as neither that was any kind of rock
   soever, but one from which water flowed to the thirsty; nor any kind
   soever of stone, but a corner-stone, which in itself coupled two walls
   coming from different directions. So neither mayest thou take thy
   neighbor to be wood of any kind soever, but a bed. Then what is there
   in a bed, pray? What, but that the impotent man was borne on it; but,
   when made whole, he carries the bed? What does the apostle say? "Bear
   ye one another's burdens, and so shall ye fulfill the law of Christ."
   [370] Now the law of Christ is love, and love is not fulfilled except
   we bear one another's burdens. "Forbearing," saith he, "one another in
   love, endeavoring to keep the unity of the Spirit in the bond of
   peace." [371] When thou wast weak thy neighbor bore thee: thou art made
   whole, bear thy neighbor. So wilt thou fill up, O man, that which was
   lacking to thee. "Take up thy bed, then." But when thou hast taken it
   up, stay not in the place; "walk." By loving thy neighbor, by caring
   for thy neighbor, dost thou perform thy going. Whither goest thy way,
   but to the Lord God, whom we ought to love with the whole heart, and
   with the whole soul, and with the whole mind? For we are not yet come
   to the Lord, but we have our neighbor with us. Bear him, then, when
   thou walkest, that thou mayest come to Him with whom thou desirest to
   abide. Therefore, "take up thy bed, and walk."

   10. The man did this, and the Jews were offended. For they saw a man
   carrying his bed on the Sabbath-day, and they did not blame the Lord
   for healing him on the Sabbath, that He should be able to answer them,
   that if any of them had a beast fallen into a well, he would surely
   draw it out on the Sabbath-day, and save his beast; and so, now they
   did not object to Him that a man was made whole on the Sabbath-day, but
   that the man was carrying his bed. But if the healing was not to be
   deferred, should a work also have been commanded? "It is not lawful for
   thee," say they, to do what thou art doing, "to take up thy bed." And
   he, in defence, put the author of his healing before his censors,
   saying, "He that made me whole, the same said unto me, Take up thy bed,
   and walk." Should I not take injunction from him from whom I received
   healing? And they said, "Who is the man that said unto thee, Take up
   thy bed, and walk?"

   11. "But he that was made whole knew not who it was" that had said this
   to him. "For Jesus," when He had done this, and given him this order,
   "turned away from him in the crowd." See how this also is fulfilled. We
   bear our neighbor, and walk towards God; but Him, to whom we are
   walking, we do not yet see: for that reason also, that man did not yet
   know Jesus. The mystery herein intimated to us is, that we believe on
   Him whom we do not yet see; and that He may not be seen, He turns aside
   in the crowd. It is difficult in a crowd to see Christ: a certain
   solitude is necessary for our mind; it is by a certain solitude of
   contemplation that God is seen. A crowd has noise; this seeing requires
   secrecy. "Take up thy bed"--being thyself borne, bear thy neighbor;
   "and walk," that thou mayest come to the goal. Do not seek Christ in a
   crowd: He is not as one of a crowd; He excels all crowd. That great
   fish first ascended from the sea, and He sits in heaven making
   intercession for us: as the great high priest He entered alone into
   that within the veil; the crowd stands without. Do thou walk, bearing
   thy neighbor: if thou hast learned to bear, thou, who wast wont to be
   borne. In a word, even now as yet thou knowest not Jesus, not yet seest
   Jesus: what follows thereafter? Since that man desisted not from taking
   up his bed and walking, "Jesus seeth him afterwards in the temple." He
   did not see Jesus in the crowd, he saw Him in the temple. The Lord
   Jesus, indeed, saw him both in the crowd and in the temple; but the
   impotent man does not know Jesus in the crowd, but he knows Him in the
   temple. The man came then to the Lord: saw Him in the temple, saw Him
   in a consecrated, saw Him in a holy place. And what does the Lord say
   to him? "Behold, thou art made whole; sin no more, lest some worse
   thing befall thee."

   12. The man, then, after he saw Jesus, and knew Him to be the author of
   his healing, was not slothful in preaching Him whom he had seen: "He
   departed, and told the Jews that it was Jesus that had made him whole."
   He brought them word, and they were mad against him; he preached his
   own salvation, they sought not their own salvation.

   13. The Jews persecuted the Lord Jesus because He did these things on
   the Sabbath-day. Let us hear what answer the Lord now made to the Jews.
   I have told you how He is wont to answer concerning the healing of men
   on the Sabbath-day, that they used not on the Sabbath-day to slight
   their cattle, either in delivering or in feeding them. What does He
   answer concerning the carrying of the bed? A manifest corporal work was
   done before the eyes of the Jews; not a healing of the body, but a
   bodily work, which appeared not so necessary as the healing. Let the
   Lord, then, openly declare that the sacrament of the Sabbath, even the
   sign of keeping one day, was given to the Jews for a time, but that the
   fulfillment of the sacrament had come in Himself. "My Father," saith
   He, "worketh hitherto, and I work." He sent a great commotion among
   them: the water is troubled by the coming of the Lord, but yet He that
   troubles is not seen. Yet one great sick one is to be healed by the
   troubled water, the whole world by the death of the Lord.

   14. Let us see, then, the answer made by the Truth: "My Father worketh
   hitherto, and I work." Is it false, then, which the Scripture has said,
   that "God rested from all His works on the seventh day"? And does the
   Lord Jesus speak contrary to this Scripture ministered by Moses, whilst
   He Himself says to the Jews, "If ye believed Moses, ye would believe
   me; for He wrote of me"? See, then, whether Moses did not mean it to be
   significant of something that "God rested on the seventh day." For God
   had not become wearied in doing the work of His own creation, and
   needed rest as a man. How can He have been wearied, who made by a word?
   Yet is both that true, that "God rested from His works on the seventh
   day;" and this also is true that Jesus saith, "My Father worketh
   hitherto." But who can unfold it in words, man to men, weak to weak,
   unlearned to them that seek to learn; and if he chance to understand
   somewhat, unable to bring it forth and unfold it to men, who with
   difficulty, it may be, receive it, even if what is received can
   possibly be unfolded? Who, I say, my brethren, can unfold in words how
   God both works while at rest, and rests while working? I pray you to
   put this matter off while you are advancing on the way; for this seeing
   requires the temple of God, requires the holy place. Bear your
   neighbor, and walk. Ye shall see Him in that place where ye shall not
   require the words of men.

   15. Perhaps we can more appropriately say this, that in the saying,
   "God rested on the seventh day," he signified by a great mystery the
   Lord and our Saviour Jesus Christ Himself, who spoke and said, "My
   Father worketh hitherto, and I work." For the Lord Jesus is, of course,
   God. For He is the Word of God, and you have heard that "in the begin
   ning was the Word;" and not any word whatsoever, but "the Word was God,
   and all things were made by Him." He was perhaps signified as about to
   rest on the seventh day from all His works. For, read the Gospel, and
   see what great works Jesus wrought. He wrought our salvation on the
   cross, that all things foretold by the prophets might be fulfilled in
   Him. He was crowned with thorns; He hung on the tree; said, "I thirst,"
   received vinegar on a sponge, that it might be fulfilled which was
   said, "And in my thirst they gave me vinegar to drink." [372] And when
   all His works were completed, on the sixth day of the week, He bowed
   His head and gave up the ghost, and on the Sabbath-day He rested in the
   tomb from all His works. Therefore it is as if He said to the Jews,
   "Why do ye expect that I should not work on the Sabbath? The
   Sabbath-day was ordained for you for a sign of me. You observe the
   works of God: I was there when they were made, by me were they all
   made; I know them. My Father worketh hitherto.' The Father made the
   light, but He spoke that there should be light; if He spoke, it was by
   His Word He made it: His Word I was, I am; by me was the world made in
   those works, by me the world is ruled in these works. My Father worked
   when He made the world, and hitherto now worketh while He rules the
   world: therefore by me He made when He made, and by me He rules while
   He rules." This He said, but to whom? To men deaf, blind, lame,
   impotent, not acknowledging the physician, and as if in a frenzy they
   had lost their wits, wishing to slay Him.

   16. Further, what said the evangelist as he went on? "Therefore the
   Jews sought the more to kill Him, because He not only broke the
   Sabbath, but said also that God was His Father;" not in any ordinary
   manner, but how? "Making Himself equal with God." For we all say to
   God, "Our Father which art in heaven;" we read also that the Jews said,
   "Seeing Thou art our Father." [373] Therefore it was not for this they
   were angry, because He said that God was His Father, but because He
   said it in quite another way than men do. Behold, the Jews understand
   what the Arians do not understand. The Arians, in fact, say that the
   Son is not equal with the Father, and hence it is that the heresy was
   driven from the Church. Lo, the very blind, the very slayers of Christ,
   still understood the words of Christ. They did not understand Him to be
   Christ, nor did they understand Him to be the Son of God: but they did
   nevertheless understand that in these words such a Son of God was
   intimated to them as should be equal with God. Who He was they knew
   not; still they did acknowledge such a One to be declared, in that "He
   said God was His Father, making Himself equal with God." Was He not
   therefore equal with God? He did not make Himself equal, but the Father
   begat Him equal. Were He to make Himself equal, He would fall by
   robbery. For he who wished to make himself equal with God, whilst he
   was not so, fell, and of an angel became a devil, [374] and
   administered to man that cup of pride by which himself was cast down.
   For this fallen said to man, envying his standing, "Taste, and ye shall
   be as gods;" [375] that is, seize to yourselves by usurpation that
   which ye are not made, for I also have been cast down by robbery. He
   did not put forth this, but this is what he persuaded to. Christ,
   however, was begotten equal to the Father, not made; begotten of the
   substance of the Father. Whence the apostle thus declares Him: "Who,
   being in the form of God, thought it not robbery to be equal with God."
   What means "thought it not robbery"? He usurped not equality with God,
   but was in that equality in which He was begotten. And how were we to
   come to the equal God? "He emptied Himself, taking upon Him the form of
   a servant." [376] But He emptied Himself not by losing what He was, but
   by taking to Him what He was not. The Jews, despising this form of a
   servant, could not understand the Lord Christ equal to the Father,
   although they had not the least doubt that He affirmed this of Himself,
   and therefore were they enraged: and yet He still bore with them, and
   sought the healing of them, while they raged against Him.
     __________________________________________________________________

   [355] Rev. xvii. 15.

   [356] Gal. iii. 21, 22.

   [357] 1 Cor. ii. 8.

   [358] Rom. iii. 21.

   [359] Tit. ii. 12, 13.

   [360] Matt. xx. 10.

   [361] Rom. x. 10.

   [362] Rom. v. 5.

   [363] Matt. xxii. 37-40.

   [364] Isa. x. 23; xxviii. 22.

   [365] 1 Tim. ii. 5.

   [366] 1 John iv. 20.

   [367] 1 John iv. 16.

   [368] Isa. lviii. 7, 8.

   [369] 1 Cor. x. 4.

   [370] Gal. vi. 2.

   [371] Eph. iv. 2.

   [372] Ps. lxix. 22.

   [373] Isa. lxiii. 16.

   [374] Isa. xiv. 14.

   [375] Gen. iii. 5.

   [376] Phil. ii. 6.
     __________________________________________________________________

   Tractate XVIII.

   Chapter V. 19

   1. John the evangelist, among his fellows and companions the other
   evangelists, received this special and peculiar gift from the Lord (on
   whose breast he reclined at the feast, hereby to signify that he was
   drinking deeper secrets from His inmost heart), to utter those things
   concerning the Son of God which may perhaps rouse the attentive minds
   of the little ones, but cannot fill them, as yet not capable of
   receiving them; while to minds, of somewhat larger growth, and coming
   to a certain age of inner manhood, he gives in these words something
   whereby they may both be exercised and fed. You have heard it when it
   was read, and you remember how this discourse arose. For yesterday it
   was read, that "therefore the Jews sought to kill Jesus, because He not
   only broke the Sabbath, but also said that God was His Father, making
   Himself equal with God." This that displeased the Jews, pleased the
   Father. This, without doubt, pleases them too that honor the Son as
   they honor the Father; for if it does not please them, they will not be
   pleasing. For God will not be greater because it pleases thee, but thou
   wilt be less if it displeases thee. Now against this calumny of theirs,
   coming either of ignorance or of malice, the Lord speaks not at all
   what they can understand, but that whereby they may be agitated and
   troubled, and, on being troubled, it may be, seek the Physician. And He
   uttered what should be written, that it might afterwards be read even
   by us. Now we have seen what happened in the hearts of the Jews when
   they heard these words; what happens in ourselves when we hear them,
   let us more fully consider. For heresies, and certain tenets of
   perversity, ensnaring souls and hurling them into the deep, have not
   sprung up except when good Scriptures are not rightly understood, and
   when that in them which is not rightly understood is rashly and boldly
   asserted. And so, dearly beloved, ought we very cautiously to hear
   those things for the understanding of which we are but little ones, and
   that, too, with pious heart and with trembling, as it is written,
   holding this rule of soundness, that we rejoice as in food in that
   which we have been able to understand, according to the faith with
   which we are imbued; and what we have not yet been able to understand,
   that we lay aside doubting, and defer the understanding of it for a
   time; that is, even if we do not yet know what it is, that still we
   doubt not in the least that it is good and true. And as for me,
   brethren, you must consider who I am that undertake to speak to you,
   and what I have undertaken: for I have taken upon me to treat of things
   divine, being a man; of spiritual things, being carnal; of things
   eternal, being a mortal. Also from me, dearly beloved, far be vain
   presumption, if my conversation would be sound in the house of God,
   "which is the Church of the living God, the pillar and foundation of
   the truth." [377] In proportion to my measure I take what I put before
   you: where it is opened, I see with you; where it is shut, I knock with
   you.

   2. Now the Jews were moved and indignant: justly, indeed, because a man
   dared to make himself equal with God; but unjustly in this, because in
   the man they understood not the God. They saw the flesh, the God they
   knew not; they observed the habitation, of the inhabitant they were
   ignorant. That flesh was a temple, within it dwelt God. It was not the
   flesh that Jesus made equal to the Father, it was not the form of a
   servant that He compared to the Lord; not that which He became for us,
   but that which He was when He made us. For who Christ is (I speak to
   Catholics) you know, because you have rightly believed; not Word only,
   nor flesh only, but the Word was made flesh to dwell among us. I recite
   again concerning the Word what you know: "In the beginning was the
   Word, and the Word was with God, and the Word was God:" here is
   equality with the Father. But "the Word was made flesh, and dwelt among
   us." Than this flesh the Father is greater. Thus the Father is both
   equal and greater; equal to the Word, greater than the flesh; equal to
   Him by whom He made us, greater than He who was made for us. By this
   sound catholic rule, which you ought particularly to know, which you
   who know it hold fast, from which your faith ought not in any case to
   slip, which is to be wrested from your heart by no arguments of men,
   let us measure the things we do understand; and the things which, it
   may be, we do not understand, let us defer, to be hereafter measured by
   this rule, when we shall be competent to do this. We know Him, then, as
   equal to the Father, the Son of God, because we know Him in the
   beginning as God the Word. Why, then, sought the Jews to slay Him?
   "Because He not only broke the Sabbath, but also said that God was His
   Father, making Himself equal with God:" seeing the flesh, not seeing
   the Word. Let Him therefore speak against them, the Word through the
   flesh; let Him, the dweller within, speak for through His
   dwelling-place, that whoso can, shall know who He is that dwells
   within.

   3. What saith He then to them? "Then answered Jesus, and said unto
   them," being indignant because He made Himself equal with God, "Verily,
   verily, I say unto you, The Son cannot do anything of Himself, but what
   He seeth the Father doing." What the Jews answered to these words is
   not written: and perhaps they said nothing. Certain, however, who wish
   to be esteemed Christians, are not silent, but from these words somehow
   conceive certain opinions in contradiction to us, which are not to be
   despised, both for their and for our sakes. The Arian heretics, namely,
   while they assert that the Son, who took upon Himself flesh, is less
   than the Father, not by the flesh, but before taking flesh, and not of
   the same substance as the Father, take a handle of misrepresentation
   from these words, and reply to us: "You see that the Lord Jesus,
   observing the Jews to be moved with indignation at his making himself
   equal to God the Father, subjoined such words as these, to show that he
   was not equal with God. For the Jews," say they, "were provoked against
   Christ, because he made him self equal with God; and Christ, wishing to
   cure them of this impression, and to show them that the Son is not
   equal to the Father, that is, to God, saith this, as if he said, Why
   are ye angry? Why are ye indignant? I am not equal to God, since the
   Son cannot do anything of himself, except what he seeth the Father
   doing.' Now," say they, "he who cannot do anything of himself, but what
   he seeth the Father doing,' is surely less, not equal."

   4. In this distorted and depraved rule of his own heart, let the
   heretic hear us, not as yet chiding, but still as it were inquiring,
   and let him explain to us what he thinks. For, I suppose, whoever thou
   art (for we may regard him as here present in person), thou dost hold
   with us, that "in the beginning was the Word." I do hold it, saith he.
   And that "the Word was with God"? This too, saith he, I hold. Proceed
   then, and hold the stronger saying that follows, that "the Word was
   God." Even this, says he, I hold: but yet, this, God the greater; that,
   God the less. Now this somehow smells of the pagan: I thought I was
   speaking with a Christian. If there is God the greater, and God the
   less, then we worship two Gods, not one God. Why, saith he; dost not
   thou, too, affirm two Gods, equal the one to the other? This I do not
   assert: for I understand this equality as implying therein also
   undivided love; and if undivided love, then perfect unity. For if the
   love that God put in men doth make of many hearts of men one heart, and
   doth make many souls of men into one soul, as it is written of them
   that believed and mutually loved one another, in the Acts of the
   Apostles, "They had one soul and one heart toward God:" [378] if,
   therefore, my soul and thy soul become one soul, when we think the same
   thing and love one another, how much more must God the Father and God
   the Son be one God in the fountain of love!

   5. But to these words, by which thy heart is disturbed, bend thy
   thought, and reflect with me on that which we were seeking out
   concerning the Word. We already hold that "the Word was God:" I join to
   this another thing, that, having said, "This was in the beginning with
   God," the evangelist immediately subjoined, "All things were made by
   Him." Now will I urge thee by questioning, now will I move thee against
   thyself, and sue thee against thyself: only keep this in memory
   concerning the Word, that "the Word was God, and all things were made
   by Him." Hear now the words by which thou wast moved to assert that the
   Son is less, forsooth, because He said, "The Son cannot of Himself do
   anything, but what He seeth the Father doing." Just so, saith he.
   Explain to me this a little: This is, I presume, how thou thinkest:
   that the Father doeth certain things, and the Son observes how the
   Father doeth, that He may also Himself be able to do those things which
   He seeth the Father doing. Thou hast set up two artisans, as it were:
   the Father and the Son just like master and learner, like as artisan
   fathers are wont to teach their sons their craft. Behold, I come down
   to thy carnal sense: for the moment I think as thou doest: let us see
   if this our conception finds an issue in harmony with the things which
   we have just now alike spoken and alike hold regarding the Word, that
   "the Word was God," and that "all things were made by Him." Suppose,
   then, the Father, as an artisan, doing certain works, and the Son as a
   learner, who "cannot of Himself do anything, but what He seeth the
   Father doing:" He keenly watches, in a manner, the Father's hands,
   that, as He seeth Him fashioning aught, so He may Himself in like
   manner fashion something similar by His own works. But the Father here
   doeth all those things that He doeth, and wishes the Son to give heed
   to Him, and to do the like also Himself; by whom doeth the Father?
   Come! now is the time for thee to stand to thy former opinion, which
   thou didst recite with me, and didst hold with me; that "in the
   beginning was the Word, and the Word was with God, and the Word was
   God, and all things were made by Him." But thou, after holding with me,
   that all things were made by the Word, dost again, with thy carnal wit
   and childish fancy, imagine with thyself God making something, and the
   Word giving heed; so that when God has made, the Word also may make the
   like. Now, what does God make without the Word? For if He doeth aught,
   then were not all things made by the Word; thou hast given up the
   position which thou didst hold. But if all things were made by the
   Word, correct what thou didst understand amiss. The Father made, and
   made only by the Word: in what way does the Word give heed to see the
   Father making without the Word, what the Word may do in like manner?
   Whatever the Father hath made, He made it by the Word; else is it false
   that "all things were made by Him." But it is true that "all things
   were made by Him." Perhaps this did not seem enough for thee? Well,
   "and without Him was nothing made."

   6. Withdraw, then, from this wisdom of the flesh, and let us inquire in
   what manner it is said, "The Son cannot of Himself do anything, but
   what He seeth the Father doing." Let us inquire, if we are worthy to
   apprehend. For I confess it is a great thing, and altogether difficult;
   to see the Father doing through the Son: not the Father and the Son
   doing each His particular works, but the Father doing every work
   whatsoever by the Son; so that not any works are done by the Father
   without the Son, or by the Son without the Father, because "all things
   were made by Him, and without Him was nothing made." These truths being
   most firmly established in the foundation of faith, what now is the
   nature of this "seeing"? Thou seekest, as I suppose, to know the Son
   doing: seek first to know the Son seeing. For what, in fact, saith He?
   "The Son cannot of Himself do anything, but what He seeth the Father
   doing." Note what He said, "but what He seeth the Father doing." The
   seeing comes first, the doing follows: He seeth in order to do. As for
   thee, why seekest thou at present to know how He doeth, whilst thou
   understandest not as yet how He seeth? Why runnest thou to that which
   comes later, leaving that which comes first? He declares Himself as
   seeing and doing, not doing and seeing; because "He cannot of Himself
   do anything, but what He seeth the Father doing." Wilt thou that I
   explain to thee how He doeth? Do thou explain to me how He seeth. If
   thou canst not explain this, neither can I that. If thou art not yet
   competent to understand this, neither am I to understand that.
   Wherefore let each of us seek, each knock, that each may merit to
   receive. Why dost thou, as if thou wert learned, unjustly blame me who
   am unlearned? I in respect of the doing, thou in respect of the seeing,
   being both unlearned, let us inquire of the Master, not childishly
   wrangle in His school. We have already, however, learned together that
   "all things were made by Him." Therefore it is manifest that it is not
   a different kind of works that the Father doeth, that, seeing them, the
   Son may do other works like them; but the very same doeth the Father by
   the Son, because all things were made by the Word. Now, as to how God
   doeth, who knows? How made He, I will not say the world, but thine own
   eye, in thy carnal attachment to which thou comparest visible things
   with invisible? For thou conceivest of God such things as thou art wont
   to see with these eyes. But if God might be seen with these eyes, He
   would not have said, "Blessed are the pure in heart, for they shall see
   God." Accordingly, thou hast an eye of the body to see an artificer,
   but thou hast not yet the eye of the heart to see God: hence, what thou
   art wont to see in an artificer, thou wouldest transfer to God. Leave
   earthly things on the earth; set thy heart on high.

   7. What then, beloved, are we going to explain that which we have
   asked, how the Word seeth, how the Father is seen by the Word, what the
   seeing of the Word is? I am not so bold, so rash, as to promise to
   explain this, for myself or for you: however I estimate your measure,
   still I know my own. Therefore, if you please, not to delay it longer,
   let us run over the passage, and see how carnal hearts are troubled by
   the words of the Lord; to this end troubled, that they may not continue
   in that which they hold. Let this be wrested from them, as some toy is
   wrested from children, with which they amuse themselves to their hurt,
   that, as persons of larger growth, they may have more profitable things
   planted in them, and may be able to make progress, instead of crawling
   on the earth. Arise, seek, sigh, pant with desire, and knock at what is
   shut. But if we do not yet desire, not yet earnestly seek, not yet
   sigh, we shall only be throwing pearls to all indiscriminately, or
   finding pearls ourselves, regardless of what kind. Wherefore, beloved,
   I would move a longing desire in your heart. Good character leads to
   right understanding: the kind of life leads to another kind of life.
   One kind of life is earthly, another is heavenly: there is a life of
   beasts, another of men, and another of angels. The life of beasts is
   excited with earthly pleasures, seeks earthly pleasures alone, and
   grovels after them with immoderate desire: the life of angels is alone
   heavenly; the life of men is midway between that of angels and of
   beasts. If man lives after the flesh, he is on a level with the beasts;
   if he lives after the Spirit, he joins in the fellowship of angels.
   When thou livest after the Spirit, examine even in the angelic life
   whether thou be small or well-grown. For if thou art still a little
   one, the angels say to thee, "Grow: we feed on bread; thou art
   nourished with milk, with the milk of faith that thou mayest come to
   the meat of sight." But if there be still a longing for filthy
   pleasures, if the thoughts be still of deceit, if lies are not avoided,
   if perjuries be heaped on lies, shall a heart so foul dare to say,
   "Explain to me how the Word sees;" even if I be able to do so, even if
   I myself now see? And further, though not perhaps of this character
   myself, and I am nevertheless far from this vision, how must that man
   be weighed down with earthly desires, who is not yet rapt with this
   desire from above! There is a wide difference between loathing and
   desiring; and again, between desiring and enjoying. If thou livest as
   do the beasts, thou loathest: the angels have full enjoyment. If, on
   the other hand, thou livest not as the beast, thou hast no longer
   loathing: something thou desirest, and dost not receive: thou hast, by
   the very desire, begun the life of the angels. May it grow in thee, and
   be perfected in thee; and mayest thou receive this, not of me, but of
   Him who made both me and thee!

   8. Yet the Lord also has not left us to chance, since, in that He said,
   "The Son cannot of Himself do anything, but what He seeth the Father
   doing," He meant us to understand that the Father doeth, not some works
   which the Son may see, and the Son doeth other works after He has seen
   the Father doing; but that both the Father and Son do the very same
   works. For He goes on to say, "For what things soever He doeth, these
   also doeth the Son in like manner." Not after the Father hath done
   works, doeth the Son other works in like manner; but, "whatever He
   doeth, these also the Son doeth in like manner." If these the Son doeth
   which the Father doeth, then it is by the Son that the Father doeth: if
   by the Son the Father doeth what He doeth, then the Father doeth not
   some, the Son others; but the works of the Father and of the Son are
   the same works. And how doeth the Son also the same? Both "the same,"
   and "in like manner." In case you should think them the same, but in a
   different manner, the "same," saith He, and "in like manner." And how
   could they be the same and not in like manner? Take an example, which I
   presume is not too big for you: when we write letters they are first
   formed by our heart, then by our hand. Certainly: why otherwise have
   you all agreed, but because you perceived it to be so? It is as I have
   said, it is manifest to us all. The letters are made first by our
   heart, then by our body; the hand serves, the heart commands; both the
   heart and the hand make the same letters. Dost think the heart doeth
   some letters, the hand some others? The same indeed doeth the hand, but
   not in like manner: our heart forms them intelligibly, but our hand
   visibly. See how the same things are made, but not in like manner.
   Hence it was not enough for the Lord to say, "What things soever the
   Father doeth, these also the Son doeth;" He must add, "and in like
   manner." For what if thou shouldst understand this just as thou
   understandest whatever thy heart doeth, this also thy hand doeth, but
   in a different manner? Here, however, he added, "These also the Son
   doeth in like manner." If He both doeth these, and in like manner
   doeth, then awake; let the Jew be crushed, let the Christian believe,
   let the heretic be convinced: The Son is equal to the Father.

   9. "For the Father loveth the Son, and showeth Him all things that
   Himself doeth." Here is that "showeth." "Showeth," as it were, to whom?
   Of course, as to one that sees. We return to that which we cannot
   explain, how the Word seeth. Behold, man was made by the Word; but man
   has eyes, ears, hands, divers members in the body: he is able by the
   eyes to see, by the ears to hear, by the hands to work; the members are
   diverse, their offices diverse. One member cannot do the office of
   another; yet, by reason of the unity of the body, the eye sees both for
   itself and for the ear, and the ear hears for itself and for the eye.
   Are we to suppose that something like this holds good in the Word,
   seeing all things are by Him; and Scripture has said in the psalm,
   "Understand, ye brutish among the people; and ye fools, at length be
   wise. He that planted the ear, shall He not hear? And He that formed
   the eye, shall He not see?" [379] Hence, if the Word is He that formed
   the eye, for all things are by the Word; if the Word is He that planted
   the ear, for all things are by the Word: we cannot say the Word doth
   not hear, the Word doth not see; lest the psalm reprove us, and say,
   "Fools, at length be wise." Therefore, if the Word heareth and seeth,
   if the Son heareth and seeth, are we yet to search for eyes and ears in
   Him in separate places? Does He by one part hear, by another see; and
   cannot His ear do what His eye doth; and cannot His eye do what His ear
   can? Or is He not all sight, all hearing? Perhaps yes; nay, not
   perhaps, but truly yes; whilst, however, that seeing of His, and that
   hearing of His, is in a way far other than it is with us. Both to see
   and to hear exist together in the Word: seeing and hearing are not
   diverse things in Him; but hearing is sight, and sight is hearing.

   10. And we, who see in one way, and hear in another way, how know we
   this? We return perhaps to ourselves, if we are not the trangressors to
   whom it is said, "Return, O trangressors, to your heart." [380] Return
   to your heart: why go from yourselves, and perish from yourselves? Why
   go the ways of solitude? You go astray by wandering: return ye.
   Whither? To the Lord. 'Tis quickly done: first return to thine own
   heart; thou hast wandered abroad an exile from thyself; thou knowest
   not thyself, and yet thou art asking by whom thou wast made! Return,
   return to thy heart, lift thyself away from the body: thy body is thy
   place of abode; thy heart perceives even by thy body. But thy body is
   not what thy heart is; leave even thy body, return to thy heart. In thy
   body thou didst find eyes in one place, ears in another place: dost
   thou find this in thy heart? Or hast thou not ears in thy heart? Else
   of what did the Lord say, "Whoso hath ears to hear, let him hear?"
   [381] Or hast thou not eyes in thy heart? Else of what saith the
   apostle, "The eyes of your heart being enlightened?" [382] Return to
   thy heart; see there what, it may be, thou canst perceive of God, for
   in it is the image of God. In the inner man dwelleth Christ, in the
   inner man art thou renewed after the image of God, in His own image
   recognize its Author. See how all the senses of the body bring
   intelligence to the heart within of what they have perceived abroad;
   see how many ministers the one commander within has and what it can do
   by itself even without these ministers. The eyes report to the heart
   things black and white; the ears report to the same heart pleasant and
   harsh sounds; to the same heart the nostrils announce sweet odors and
   stenches; to the same heart the taste announces things bitter and
   sweet; to the same heart the touch announces things smooth and rough;
   and the heart declares to itself things just and unjust. Thy heart sees
   and hears and judges all other things perceived by the senses; and,
   what the senses do not aspire to, discerns things just and unjust,
   things evil and good. Show me the eyes, ears, nostrils, of thy heart.
   Diverse are the things that are referred to thy heart, yet are there
   not diverse members there. In thy flesh, thou hearest in one place,
   seest in another; in thy heart, where thou seest, there thou hearest.
   If this be the image, how much more mightily He whose the image is!
   Therefore the Son both heareth and seeth; the Son is both the hearing
   itself and the seeing: to hear is to Him the same thing as "to be;" and
   to see is to Him the same thing as "to be." To see is not the same
   thing to thee as to be; for if thou lose thy sight, thou canst be; and
   if thou lose thy hearing, thou canst be.

   11. Do we think we have knocked? Is there raised up within us something
   whereby we may even slightly conjecture whence light may come to us? It
   is my opinion, brethren, that when we speak of these things, and
   meditate upon them, we are exercising ourselves. And when we are
   exercising ourselves, and are as it were bent back again by our own
   weight to our customary thoughts, we are like weak-eyed persons, when
   they are brought forth to see the light, if perchance they had no sight
   at all before, and begin in some sort to recover their sight by the
   assiduous care of physicians. And when the physician would test the
   progress of recovery, he tries to show them something which they sought
   to see, but could not while they were blind: and while the eyesight is
   now somewhat recovered, they are brought forth to the light; and as
   they see it, are beaten back in a manner by the very glare; and they
   answer the physician, as he points out the object, This moment I did
   see, but now I cannot. What then does the physician? He brings them
   back to their usual ways, and applies the eye-salve to nourish the
   longing for seeing that which was seen only for a moment, so that by
   the very longing he may cure more completely; and if any stinging
   salves are applied for the recovery of sound ness, let the patient bear
   it bravely, and, inflamed with love of the light, say to himself, When
   will it be that with strong eyes I shall see what with sore and weak
   eyes I could not? He urges the physician, and begs him to heal him.
   Therefore, brethren, if, it may be, something like this has taken place
   in your hearts, if somehow you have raised your heart to see the Word,
   and, beaten back by its light, you have fallen back to your wonted
   ways; pray the Physician to apply sharp salves, the precepts of
   righteousness. There is that which thou mayest see, but not that
   whereby thou canst see. Thou didst not believe me before that there is
   that which thou mayest see: thou art now, as by the guidance of reason,
   brought to it: thou hast drawn near, strained thine eyes to see it,
   throbbed, and shrunk back. Thou knowest for certain that there is what
   thou mayest see, but that thou art not yet meet to see it. Therefore be
   healed. What are the eye-salves? Do not lie, do not swear falsely, do
   not commit adultery, do not steal, do not defraud. But thou art used to
   these, and it is with some pain thou art drawn away from old habits:
   this is what bites, but yet heals. For I tell thee freely, by fear of
   myself and of thee, if thou give up the healing, and scorn to become
   meet to enjoy this light, by weakness of thine eyes, thou wilt love
   darkness; and by loving darkness, wilt remain in darkness; and by
   remaining in darkness, wilt be cast even into outer darkness: there
   shall be weeping and gnashing of teeth. If the love of light has
   effected nothing in thee, let the fear of pain effect something.

   12. I think I have spoken long enough, and yet I have not concluded the
   Gospel lesson: if I go on to declare what remains, I shall burden you,
   and I fear lest even what has been drawn may be lost; therefore let
   this be enough for you now, beloved. We are debtors, not now, but
   always as long as we live; because we live for you. However, do you, by
   good living, comfort this life of ours, so weak, toilsome, and full of
   peril in this world; do not afflict and wear us out by your evil
   manners. For if, when offended with your evil life, we flee from you
   and separate ourselves from you, and no longer come to you, will ye not
   complain, and say, And if we were sick, ye might care for us; and if we
   were weak, ye might have visited us? Behold, we do care for you;
   behold, we do visit you; but let it not be with us as you have heard
   from the apostle, "I fear lest I have bestowed labor upon you in vain."
   [383]
     __________________________________________________________________

   [377] 1 Tim. iii. 1.

   [378] Acts iv. 32.

   [379] Ps. xciv. 8, 9.

   [380] Isa. xlvi. 8.

   [381] Luke viii. 8.

   [382] Eph. i. 18.

   [383] Gal. iv. 11.
     __________________________________________________________________

   Tractate XIX.

   Chapter V. 19-30

   In the former discourse, so far as the subject impressed us, and so far
   as our poverty of understanding attained to, we have spoken by occasion
   of the words of the Gospel, where it is written: "The Son cannot do
   anything of Himself, but what He seeth the Father doing,"--what it is
   for the Son--that is, the Word, for the Son is the Word--"to see;" and
   as all things were made by the Word, how it is to be understood that
   the Son first sees the Father doing, and then only Himself also doeth
   the things which He has seen done, seeing that the Father has done
   nothing except by the Son. For "all things were made by Him, and
   without Him was nothing made. We have not, however, delivered to you
   anything as fully explained, and that because we have not understood
   anything thus clearly set forth. For, indeed, speech sometimes fails
   even where the understanding makes way; how much more doth speech
   suffer defect, where the understanding has nothing perfect! Now,
   therefore, as the Lord gives us, let us briefly run over the passage,
   and even to-day complete the due task. Should there perchance remain
   somewhat of time or of strength, we will reconsider (so far as it may
   be practicable for us and with you) what it is for the Word "to see"
   and "to be shown to;" since, in fact, all that is here spoken is such
   that, if understood according to man's sense, carnally, the soul full
   of vain fancies makes for us only certain images of the Father and the
   Son, just as of two men, the one showing, the other seeing; the one
   speaking, the other hearing,--all which are idols of the heart. And if
   now at length idols have been cast down from their own temples, how
   much more ought they to be cast down from Christian hearts!

   2. "The Son," saith He, "cannot do anything of Himself, but what He
   sees the Father doing." This is true: hold this fast, while at the same
   time ye do not let slip what ye have gotten in the beginning of the
   Gospel, that "in the beginning was the Word, and the Word was with God,
   and the Word was God," and especially that "all things were made by
   Him." Join this that ye have now heard to that hearing, and let both
   agree together in your hearts. Thus, "The Son cannot of Himself do
   anything, except what He seeth the Father doing," is yet in such wise
   that what the Father doeth, He doeth only by the Son, because the Son
   is His Word: and, "In the beginning was the Word, and the Word was with
   God, and the Word was God;" also, "All things were made by Him." For
   what things soever He doeth, the Son also doeth in like manner; not
   other things, but these and not in a different, but in like manner.

   3. "For the Father loveth the Son, and showeth Him all things that
   Himself doeth." To that which He said above, "except what He seeth the
   Father doing," seems to belong this also, "He showeth Him all things
   that Himself doeth." But if the Father doth show what He doeth, and the
   Son cannot do except the Father hath shown, and if the Father cannot
   show unless He hath done, it will follow that it is not through the Son
   that the Father doeth all things; moreover, if we hold it fixed and
   unshaken, that the Father doeth all by the Son, then He shows the Son
   before He doeth. For if the Father doth show to the Son after He has
   done, that the Son may do the things shown, which being shown were
   already done, then doubtless something there is that the Father doeth
   without the Son. But the Father doeth not anything without the Son,
   because the Son of God is God's Word, and all things were made by Him.
   It remains, then, that possibly what the Father is about to do, He
   shows as about to be done, that it may be done by the Son. For if the
   Son doeth those things which the Father showeth as already done, surely
   it is not by the Son that the Father hath done the things which He thus
   showeth. For they could not be shown to the Son unless they were first
   done, and the Son would not be able to do them unless they were first
   shown; therefore were they made without the Son. But yet it is a true
   thing, "All things were made by Him;" therefore they were shown before
   they were made. But this we said must be put off, and returned to after
   briefly scanning the passage, if, as we said, some portion of time and
   of strength should remain to us for a reconsideration of the matters
   deferred.

   4. Attend now to a wider and more difficult question. "And greater
   works than these," saith He, "will He show Him, that ye may marvel."
   "Greater than these." Greater than which? The answer readily occurs:
   than the cures of bodily diseases which ye have just heard: For the
   whole occasion of this discourse arose about the man who was thirty and
   eight years in infirmity, and was healed by the word of Christ; and in
   respect of this cure, the Lord could say, "Greater works than these He
   will show Him, that ye may marvel." For there are greater, and the
   Father will show them to the Son. It is not "hath shown," as of a thing
   past, but "will show," of a thing future; or, is about to show. Again a
   difficult question arises: Why, then, is there something with the
   Father that has not yet been shown to the Son? Is there something with
   the Father that was still hid from the Son when He spoke these words?
   For surely, if it be "will show," that is to say, "is about to show,"
   then He has not yet shown; and He is about to show to the Son at the
   same time as to these persons, since it follows, "that ye may marvel."
   And this is a thing hard to see, how the Eternal Father doth show
   something, as it were in time, to the coeternal Son, who knoweth all
   things that are with the Father.

   5. But what are the greater works? For perhaps this is easy to
   understand. "For as the Father," saith He, "raiseth up the dead, and
   quickeneth them, even so the Son quickeneth whom He will." To raise the
   dead, then, are greater works than to heal the sick. But "as the Father
   raiseth the dead, and quickeneth them, so also the Son quickeneth whom
   He will." Hence, the Father some, the Son others? But all things are by
   Him: therefore the Son the same persons as the Father doth; since the
   Son doeth not other things and in a different manner, but "these" and
   in "like manner." Thus clearly it must be understood, and thus held.
   But keep in memory that "the Son quickeneth whom He will." Here, too,
   know not only the power of the Son, but also the will. Both the Son
   quickeneth whom He will, and also the Father quickeneth whom He
   will--the Son the same persons as the Father; and hence the power of
   the Father and of the Son is the same, and also the will is the same.
   What follows then? "For the Father judgeth not any man, but hath given
   all judgment to the Son, that all men may honor the Son, even as they
   honor the Father:" this He subjoined, as rendering a reason of the
   foregoing sentence. A great question comes before us; give it your
   earnest attention. The Son quickeneth whom He will, the Father
   quickeneth whom He will; the Son raiseth the dead, just as the Father
   raiseth the dead. And further, "the Father judgeth not any man." If the
   dead must be raised in the judgment, how can it be said that the Father
   raiseth the dead, if He judgeth not any man, since "He hath given all
   judgment to the Son"? But in that judgment the dead are raised; some
   rise to life, others to punishment. If the Son doeth all this, but the
   Father not, inasmuch as "He judgeth not any man, but hath given all
   judgment to the Son," it will appear contrary to what has been said,
   viz., "As the Father raiseth up the dead, and quickeneth them, so also
   the Son quickeneth whom He will." Consequently the Father and the Son
   raise together; if they raise together, they quicken together: hence
   they judge together. How, then, is that true, "For the Father judgeth
   not any man, but hath given all judgment to the Son"? Meanwhile let the
   questions now proposed engage your minds; the Lord will cause that,
   when solved, they will delight you. For so it is, brethren: every
   question, unless it stirs the mind to reflection, will not give delight
   when explained. May the Lord Himself then follow with us, in case He
   may perhaps reveal Himself somewhat in those matters which He foldeth
   up. For He foldeth up His light with a cloud; and it is difficult to
   fly like an eagle above every obscure mist with which the whole earth
   is covered, and to behold the most serene light in the words of the
   Lord. In case, then, He may perhaps dissipate our darkness with the
   heat of His rays, and deign to reveal Himself somewhat in the sequel,
   let us, deferring these questions, look at what follows.

   6. "Whoso honoreth not the Son, honoreth not the Father that sent Him."
   This is a truth, and is plain. Since, then, "all judgment hath He given
   to the Son," as He said above, "that all may honor the Son, even as
   they honor the Father," what if there be those who honor the Father and
   honor not the Son? It cannot be, saith He: "Whoso honoreth not the Son,
   honoreth not the Father that sent Him." One cannot therefore say, I
   honored the Father, because I knew not the Son. If thou didst not yet
   honor the Son, neither didst thou honor the Father. For what is
   honoring the Father, unless it be in that He hath a Son? It is one
   thing when thou art taught to honor God in that He is God; but another
   thing when thou art taught to honor Him in that He is Father. When thou
   art taught to honor Him in that He is God, it is as the Creator, as the
   Almighty, as the Spirit supreme, eternal, invisible, unchangeable, that
   thou art led to think of Him; but when thou art taught to honor Him in
   that He is Father, it is the same thing as to honor the Son; because
   Father cannot be said if there be not a Son, as neither can Son if
   there be not a Father. But lest, it may be, thou honorest the Father
   indeed as greater, but the Son as less,--as thou mayest say to me, "I
   do honor the Father, for I know that He has a Son; nor do I err in the
   name Father, for I do not understand Father without Son, and yet the
   Son also I honor as the less,"--the Son Himself sets thee right, and
   recalls thee, saying, "that all may honor the Son," not in a lower
   degree, but "as they honor the Father." Therefore, "whoso honoreth not
   the Son, honoreth not the Father that sent Him." "I," sayest thou,
   "wish to give greater honor to the Father, less to the Son." Therein
   thou takest away honor from the Father, wherein thou givest less to the
   Son. For, being thus minded, it must really seem to thee that the
   Father either would not or could not beget a Son equal to Himself: if
   He would not, He lacked the will; if He could not, He lacked the
   ability. Dost thou not therefore see that, being thus minded, wherein
   thou wouldst give greater honor to the Father, therein thou art
   reproachful to the Father? Wherefore, so honor the Son as thou honorest
   the Father, if thou wouldest honor both the Father and the Son.

   7. "Verily, verily, I say unto you, Whoso heareth my word, and
   believeth on Him that sent me, hath eternal life, and cometh not into
   judgment, but is passed," not is passing now, but is already passed,
   "from death into life." And mark this, "Whoso heareth my word, and"--He
   says not, believeth me, but--"believeth Him that sent me." Let him hear
   the word of the Son, that he may believe the Father. Why heareth Thy
   word, and yet believeth another? When we hear any one's word, is it not
   him that utters the word we believe? is it not to him who speaks we
   lend our faith? What, then, did He mean, saying, "Whoso heareth my
   word, and believeth Him that sent me," if it be not this, because "His
   word is in me"? And what is "heareth my word," but "heareth me"? So,
   too, "believeth Him that sent me," because, believing Him, he believeth
   His word; but again, believing His word, he believeth me, because I am
   the Word of the Father. There is therefore peace in the Scriptures, and
   all things duly disposed, and in no way clashing. Cast away, then,
   contention from thy heart; understand the harmony of the Scriptures.
   Dost thou think that the Truth should speak things contrary to itself?

   8. "Whoso heareth my word, and believeth Him that sent me, hath eternal
   life, and cometh not into judgment, but is passed from death unto
   life." You remember what we laid down above, that "as the Father
   raiseth up the dead, and quickeneth them, so also the Son quickeneth
   whom He will." He is beginning already to reveal Himself; and behold,
   even now, the dead are rising. For "whoso heareth my word, and
   believeth Him that sent me, hath eternal life, and will not come into
   judgment." Prove that he has risen again. "But is passed," saith He
   "from death unto life." He that is passed from death unto life, has
   surely without any doubt risen again. For he could not pass from death
   to life, unless he were first in death and not in life; but when he
   will have passed, he will be in life, and not in death. He was
   therefore dead, and is alive again; he was lost, but is found. [384]
   Hence a resurrection does take place now, and men pass from a death to
   a life; from the death of infidelity to the life of faith; from the
   death of falsehood to the life of truth; from the death of iniquity to
   the life of righteousness. There is, therefore, that which is a
   resurrection of the dead.

   9. May He open the same more fully, and dawn upon us as He begins to
   do! "Verily, verily, I say unto you, The hour is coming, and now is."
   We did look for a resurrection of the dead in the end, for so we have
   believed; yea, not we looked, but are manifestly bound to look for it:
   for it is not a false thing we believe, when we believe that the dead
   will rise in the end. When the Lord Jesus, then, was willing to make
   known to us a resurrection of the dead before the resurrection of the
   dead, it is not as that of Lazarus, [385] or of the widow's son, [386]
   or of the ruler of the synagogue's daughter, [387] who were raised to
   die again (for in their case there was a resurrection of the dead
   before the resurrection of the dead); but, as He says here, "hath,"
   says He, "eternal life, and cometh not into judgment, but is passed
   from death into life." To what life? To life eternal. Not, then, as the
   body of Lazarus: for he indeed passed from the death of the tomb to the
   life of men, but not to life eternal, seeing he was to die again;
   whereas the dead, that are to rise again at the end of the world, will
   pass to eternal life. When our Lord Jesus Christ, then, our heavenly
   Master, the Word of the Father, and the Truth, was willing to represent
   to us a resurrection of the dead to eternal life before the
   resurrection of the dead to eternal life, "The hour cometh," saith He.
   Doubtless thou, imbued with a faith of the resurrection of the flesh,
   didst look for the hour of the end of the world, which, that thou
   shouldst not look for here, He added, "and now is." Therefore He saith
   not this, "The hour cometh," of that last hour, when "at the command
   and the voice of the archangel and the trump of God, the Lord Himself
   shall descend from heaven, and the dead in Christ shall rise first;
   then we who are alive and remain shall be caught up together with them
   in the clouds, to meet Christ in the air: and so shall we be ever with
   the Lord." [388] That hour will come, but is not now. But consider what
   this hour is: "The hour cometh, and now is." What happens in that hour?
   What, but a resurrection of the dead? And what kind of resurrection?
   Such that they who rise live for ever. This will be also in the last
   hour.

   10. What then? How do we understand these two resurrections? Do we, it
   may be, understand that they who rise now will not rise then; that the
   resurrection of some is now, of some others then? It is not so. For we
   have risen in this resurrection, if we have rightly believed; and we
   ourselves, who have already risen, are looking for another resurrection
   in the end. Moreover, both now are we risen to eternal life, if we
   perseveringly continue in the same faith; and then, too, we shall rise
   to eternal life, when we shall be made equal with the angels. [389] But
   let Himself distinguish and open up what we have made bold to speak;
   how there happens to be a resurrection before a resurrection, not of
   different but of the same persons; nor like that of Lazarus, but into
   eternal life. He will open it clearly. Hear ye the Master, while
   dawning upon us, and as our Sun gliding in upon our hearts; not such as
   the eyes of flesh desire to look upon, but on whom the eyes of the
   heart fervently long to be opened. To Him, then, let us give ear:
   "Verily, verily, I say unto you, The hour cometh, and now is, when the
   dead"--you see that a resurrection is asserted--"shall hear the voice
   of the Son of God; and they that hear shall live." Why hath He added,
   "they that hear shall live"? Why, could they hear unless they lived? It
   would have been enough, then, to say, "The hour cometh, and now is,
   when the dead shall hear the voice of the Son of God." We should
   immediately understand them to be living, since they could not hear
   unless they lived. No, saith He, not because they live they hear; but
   by hearing they come to life again: "Shall hear, and they that hear
   shall live." What, then, is "shall hear," but "shall obey"? For, as to
   the hearing of the ear, not all who hear shall live. Many, indeed, hear
   and do not believe; by hearing and not believing, they obey not; by not
   obeying, they live not. And so here, they that "shall hear" are they
   that "shall obey." They that obey, then, shall live: let them be sure
   and certain of it, shall live. Christ, the Word of God, is preached to
   us; the Son of God, by whom all things were made, who, for the
   dispensation's sake, surely took flesh, was born of a virgin, was an
   infant in the flesh, a young man in the flesh, suffering in the flesh,
   dying in the flesh, rising again in the flesh, ascending in the flesh,
   promising a resurrection to the flesh, promising a resurrection to the
   mind--to the mind before the flesh, to the flesh after the mind. Whoso
   heareth and obeyeth, shall live; whoso heareth and obeyeth not, that
   is, heareth and despiseth, heareth and believeth not, shall not live.
   Why shall not live? Because he heareth not. What is "heareth not"?
   Obeyeth not. Thus, then, "they that hear shall live."

   11. Turn your thoughts now to what we said had to be deferred, that it
   may now, if possible, be opened. Concerning this very resurrection He
   immediately subjoined, "For as the Father hath life in Himself, even so
   hath He given to the Son to have life in Himself." What means that,
   "The Father hath life in Himself"? Not elsewhere hath He life but in
   Himself. His living, in fact, is in Him, not from elsewhere, nor
   derived from another. He does not, as it were, borrow life, nor, as it
   were, become a partaker of life, of a life which is not what Himself
   is: but "hath life in Himself," so that the very life is to Him His
   very self. If I should be able yet further in some small measure to
   speak from this matter, by proposing examples for informing your
   understanding, will depend on God's help and the piety of your
   attention. God lives, and the soul also lives; but the life of God is
   unchangeable, the life of the soul is changeable. In God is neither
   increase nor decrease; but He is the same always in Himself, is ever as
   He is: not in one way now, in another way hereafter, in some other way
   before. But the life of the soul is exceedingly various: it lived
   foolish, it lives wise; it lived unrighteous, it lives righteous; now
   remembers, now forgets; now learns, now cannot learn; now loses what it
   had learned, now apprehends what it had lost. The life of the soul is
   changeable. And when the soul lives in unrighteousness, that is its
   death; when again it becomes righteous, it becomes partaker of another
   life, which is not what itself is, inasmuch as by rising up to God, and
   cleaving to God, of Him it is justified. For it is said, "To him that
   believeth on Him that justifieth the ungodly, his faith is counted for
   righteousness." [390] By forsaking God, it becomes unrighteous; by
   coming to Him, it is made righteous. Does it not seem to thee as it
   were something cold, which, when brought near the fire, grows warm;
   when removed from the fire, grows cold? A something dark, which,
   brought near the light, grows bright; when removed from the light,
   grows dark? Something such is the soul: God is not any such thing.
   Moreover, man may say that he has light now in his eyes. Let thine eyes
   say then, if they can, as by a voice of their own, "We have light in
   ourselves." I answer: Not correctly do you say that you have light in
   yourselves: you have light, but in the heavens; you have light, but in
   the moon, in candles, if it happen to be night, not in yourselves: for,
   being shut, you lose what you perceive when open. Not in yourselves
   have you light; keep the light if you can when the sun is set: 'tis
   night, enjoy the light of night; keep the light when the candle is
   withdrawn; but since you remain in darkness when the candle is
   withdrawn, you have not light in yourselves. Consequently, to have
   light in oneself is not to need light from another. Behold, whoso
   understands wherein He shows that the Son is equal with the Father,
   when He saith, "As the Father hath life in Himself, so hath He given to
   the Son also to have life in Himself;" that there may be only this
   difference between the Father and the Son, that the Father hath life in
   Himself, which none gave Him, whilst the Son hath life in Himself which
   the Father gave.

   12. But here also arises a cloud that must be scattered. Let us not
   lose heart, let us strive in earnest. Here are pastures of the mind;
   let us not disdain them, that we may live. Behold, sayest thou, thyself
   confessest that the Father hath given life to the Son, that He may have
   life in Himself, even as the Father hath life in Himself; that the
   Father not lacking, the Son may not lack; that as the Father is life,
   so the Son may be life; and both united one life, not two lives;
   because God is one, not two Gods; and this same is to be life. How,
   then, is the Father said to have given life to the Son? Not so as if
   the Son had been without life before, and received life from the Father
   that He might live; for if it were so, He would not have life in
   Himself. Behold, I was speaking of the soul. The soul exists; though it
   be not wise, though it be not righteous, though it be not godly, it is
   soul. It is one thing for it to be soul, but another thing to be wise,
   to be righteous, to be godly. Something there is, then, in which it is
   not yet wise, not yet righteous, not yet godly. Nevertheless it is not
   therefore nothing, it is not therefore non-life; for it shows itself to
   be alive by certain of its own actions, although it does not show
   itself to be wise, godly, or righteous. For if it were not living it
   would not move the body, would not command the feet to walk, the hands
   to work, the eyes to look, the ears to hear; would not open the mouth
   for speaking, nor move the tongue to distinction of speech. So, then,
   by these operations it shows itself to have life, and to be something
   which is better than the body. But does it in any wise show itself by
   these operations to be wise, godly, or righteous? Do not the foolish,
   the wicked, the unrighteous walk, work, see, hear, speak? But when the
   soul rises to something which itself is not, which is above itself, and
   from which its being is, then it gets wisdom, righteousness, holiness,
   which so long as it was without, it was dead, and did not have the life
   by which itself should live, but only that by which the body was
   quickened. For that in the soul by which the body is quickened is one
   thing, that by which the soul itself is quickened is another. Better,
   certainly, than the body is the soul, but better than the soul itself
   is God. The soul, even if it be foolish, ungodly, unrighteous, is the
   life of the body. But since its own life is God, just as it supplies
   vigor, comeliness, activity, the functions of the limbs to the body,
   while it exists in the body; so, in like manner, while God, its life,
   is in the soul, He supplies to it wisdom, godliness, righteousness,
   charity. Accordingly, what the soul supplies to the body, and what God
   supplies to the soul, are of a different kind: the soul quickens and is
   quickened. It quickens while dead, even if itself is not quickened. But
   when the word comes, and is poured into the hearers, and they not only
   hear, but are made obedient, the soul rises from its death to its
   life--that is, from unrighteousness, from folly, from ungodliness, to
   its God, who is to it wisdom, righteousness, light. Let it rise to Him,
   and be enlightened by Him. "Come near," saith he, "to Him." And what
   shall we have? "And be enlightened." [391] If, therefore, by "coming
   to" ye are enlightened, and by "departing from" ye become darkened,
   your light was not in yourselves, but in your God. Come to Him that ye
   may rise again: if ye depart from Him, ye shall die. If by coming to
   Him ye live, and by departing from Him ye die, your life was not in
   yourselves. For the same is your life which is your light. "Because
   with Thee is the fountain of life, and in Thy light we shall see
   light." [392]

   13. Not, then, in like manner as the soul is one thing before it is
   enlightened, and becomes a better thing when it is enlightened, by
   participation of a better; not so, I say, was the Word of God, the Son
   of God, something else before He received life, that He should have
   life by participation; but He has life in Himself, and is consequently
   Himself the very life. What is it, then, that He saith, "hath given to
   the Son to have life in Himself"? I would say it briefly, He begot the
   Son. For it is not that He existed without life, and received life, but
   He is life by being begotten. The Father is life not by being begotten;
   the Son is life by being begotten. The Father is of no father; the Son
   is of God the Father. The Father in His being is of none, but in that
   He is Father, 'tis because of the Son. But the Son also, in that He is
   Son, 'tis because of the Father: in His being, He is of the Father.
   This He said, therefore: "hath given life to the Son, that He might
   have it in Himself." Just as if He were to say, "The Father, who is
   life in Himself, begot the Son, who should be life in Himself." Indeed,
   He would have this dedit (hath given) to be understood for the same
   thing as genuit (hath begotten). It is like as if we said to a person,
   "God hath given thee being." To whom? If to some one already existing,
   then He gave him not being, because he who could receive existed before
   it was given him. When, therefore, thou hearest it said, "He gave thee
   being," thou wast not in being to receive, but thou didst receive, that
   thou shouldst be by coming into existence. The builder gave to this
   house that it should be. But what did he give to it? He gave it to be a
   house. To what did he give? To this house. Gave it what? To be a house.
   How could he give to a house that it should be a house? For if the
   house was, to what did he give to be a house, when the house existed
   already? What, then, does that mean, "gave it to be a house"? It means,
   he brought to pass that it should be a house. Well, then, what gave He
   to the Son? Gave Him to be the Son, begot Him to be life--that is,
   "gave Him to have life in Himself" that He should be the life not
   needing life, that He may not be understood as having life by
   participation. For if He had life by par ticipation, He might, by
   losing, be without life. Do not take, nor think, nor believe this to be
   possible respecting the Son. Wherefore the Father continues the life,
   the Son continues the life: the Father, life in Himself, not from the
   Son; the Son, life in Himself, but from the Father. Begotten of the
   Father, that He might live in Himself; but the Father, not begotten,
   life in Himself. Nor did He beget the Son less than Himself to become
   equal by growth. For surely He by whom, being perfect, the times were
   created, was not assisted by time towards His own perfection. Before
   all time, He is co-eternal with the Father. For the Father has never
   been without the Son; but the Father is eternal, therefore also the Son
   co-eternal. Soul, what of thee? Thou wast dead, didst lose life; hear
   then the Father through the Son. Arise, take to thee life, that in Him
   who has life in Himself thou mayest receive the life which is not in
   thee. He that giveth thee life, then, is the Father and the Son; and
   the first resurrection is accomplished when thou risest to partake of
   the life which thou art not thyself, and by partaking art made living.
   Rise from thy death to thy life, which is thy God, and pass from death
   to eternal life. For the Father hath eternal life in Himself; and
   unless He had begotten such a Son as had life in Himself, it could not
   be that as the Father raiseth up the dead, and quickeneth them, so also
   the Son should quicken whom He will.

   14. But what of that resurrection of the body? For these who hear and
   live, whence live, except by hearing? For "the friend of the Bridegroom
   standeth and heareth Him, and rejoiceth greatly because of the
   Bridegroom's voice:" [393] not because of his own voice; that is to
   say, they hear and live by partaking, not by coming into being; and all
   that hear live, because all that obey live. Tell us something, O Lord,
   also of the resurrection of the flesh; for there have been those who
   denied it, asserting that this is the only resurrection which is
   wrought by faith. Of which resurrection the Lord has just now made
   mention, and inflamed our desire, because "the dead shall hear the
   voice of the Son of God, and shall live." It is not some of those who
   hear shall live, and others shall die; but "all that hear shall live,"
   because all that obey shall live. Behold, we see a resurrection of the
   mind; let us not therefore let go our faith of the resurrection of the
   flesh. And unless Thou, O Lord Jesus, declare to us this, whom shall we
   oppose to those who assert the contrary? For truly all sects that have
   undertaken to engraft any religion upon men have allowed this
   resurrection of minds; otherwise, it might be said to them, If the soul
   rise not, why speakest thou to me? What meanest thou to do in me? If
   thou dost not make of the worse a better, why speakest thou? If thou
   dost not make a righteous of the unrighteous, why speakest thou? But if
   thou dost make righteous of the unrighteous, godly of the ungodly, wise
   of the foolish, thou confessest that my soul doth rise again, if I
   comply with thee and believe. So, then, all those that have founded any
   sect, even of false religion, while they wished to be believed, could
   not but admit this resurrection of minds: all have agreed concerning
   this; but many have denied the resurrection of the flesh, and affirmed
   that the resurrection had taken place already in faith. Such the
   apostle resisteth, saying, "Of whom is Hymeneus and Philetus, who
   concerning the truth have erred, saying that the resurrection hath
   taken place already, and overthrow the faith of some." [394] They said
   that the resurrection had taken place already, but in such manner that
   another was not to be expected; and they blamed people who were looking
   for a resurrection of the flesh, just as if the resurrection which was
   promised were already accomplished in the act of believing, namely, in
   the mind. The apostle censures these. Why does he censure them? Did
   they not affirm what the Lord spoke just now: "The hour cometh, and now
   is, when the dead shall hear the voice of the Son of God, and they that
   hear shall live"? But, saith Jesus to thee, it is of the life of minds
   that I am hitherto speaking: I am not yet speaking of the life of
   bodies; but I speak of the life of that which is the life of bodies,
   that is, of the life of souls, in which the life of bodies exists. For
   I know that there are bodies lying in the tombs; I know also that your
   bodies will lie in the tombs. I am not speaking of that resurrection,
   but I speak of this; in this, rise ye again, lest ye rise to punishment
   in that. But that ye may know that I speak also of that, what do I add?
   "For as the Father hath life in Himself, even so hath He given to the
   Son to have life in Himself." This life which the Father is, which the
   Son is, to what does it pertain? To the soul or to the body? It is not
   surely the body that is sensible of that life of wisdom, but the
   rational mind. For not every soul hath capacity to apprehend wisdom. A
   brute beast, in fact, has a soul, but the soul of the brute beast
   cannot apprehend wisdom. It is the human soul, then, that can perceive
   this life which the Father hath in Himself, and hath given to the Son
   to have in Himself; because that is "the true light which
   enlighteneth," not every soul, but "every man coming into this world."
   When, therefore, I speak to the mind itself, let it hear, that is, let
   it obey and live.

   15. Wherefore, keep not silent, O Lord, concerning the resurrection of
   the flesh; lest men believe it not, and we continue reasoners, not
   preachers. But "as the Father hath life in Himself, even so hath He
   given to the Son to have life in Himself." Let them that hear,
   understand; let them believe that they may understand; let them obey
   that they may live. And that they may not suppose that the resurrection
   is finished here, let them hear this further: "and hath given Him
   authority to execute judgment also." Who hath given? The Father. To
   whom hath He given? To the Son; namely, to whom He gave to have life in
   Himself, to the same hath He given authority to execute judgment.
   "Because He is the Son of man." For this is the Christ, both Son of God
   and Son of man. "In the beginning was the Word, and the Word was with
   God, and the Word was God. This was in the beginning with God." Behold,
   how He hath given Him to have life in Himself! But because "the Word
   was made flesh, and dwelt among us," was made man of the Virgin Mary,
   He is the Son of man. What, therefore, hath He received as Son of man?
   Authority to execute judgment. What judgment? That in the end of the
   world. Then also there will be a resurrection, but a resurrection of
   bodies. So, then, God raiseth up souls by Christ, the Son of God;
   bodies He raiseth up by the same Christ, the Son of man. "Hath given
   Him authority." He should not have this authority did He not receive
   it; and He should be a man without authority. But the same who is Son
   of God is also Son of man. For by adhering to the unity of person, the
   Son of man with the Son of God is made one person, and the Son of God
   is the same person which the Son of man is. But what characteristic it
   has, and wherefore, must be distinguished. The Son of man has soul and
   body. The Son of God, which is the Word of God, has man, as the soul
   has body. And just as soul having body does not make two persons, but
   one man; so the Word, having man, maketh not two persons, but one
   Christ. What is man? A rational soul, having a body. What is Christ?
   The Word of God, having man. I see of what things I speak, who I the
   speaker am, and to whom I am speaking.

   16. Now hear concerning the resurrection of bodies, not me, but the
   Lord about to speak, on account of those who have risen again by a
   resurrection from death, by cleaving to life. To what life? To a life
   which knows not death. Why knows not death? Because it knows not
   mutability. Why knows not mutability? Because it is life in itself.
   "And hath given Him authority to execute judgment, because He is the
   Son of man." What judgment, what kind of judgment? "Marvel not at this"
   which I have said,--gave Him authority to execute judgment,--"for the
   hour is coming." He does not adds "and now is:" therefore He means to
   make known to us a certain hour in the end of the world. The hour is
   now that the dead rise, the hour will be in the end of the world that
   the dead rise: but that they rise now in the mind, then in the flesh;
   that they rise now in the mind by the Word of God, the Son of God; then
   in the flesh by the Word of God made flesh, the Son of man. For it will
   not be the Father Himself that will come to judgment, notwithstanding
   the Father doth not withdraw Himself from the Son. How, then, is it
   that the Father Himself will not come? In that He will not be seen in
   the judgment. "They shall look on Him whom they pierced." [395] That
   form which stood before the judge, will be Judge: that form will judge
   which was judged; for it was judged unjustly, it will judge justly.
   There will come the form of a servant, and that same will be apparent.
   For how could the form of God be made apparent to the just and to the
   unjust? If the judgment were to be only among the just, then the form
   of God might appear as to the just. But because the judgment is to be
   of the just and of the unjust, and that it is not permitted to the
   wicked to see God,--for "blessed are the pure in heart, for they shall
   see God," [396] --such a Judge will appear as may be seen by those whom
   He is about to crown, and by those whom He is about to condemn. Hence
   the form of a servant will be seen, the form of God will be hid. The
   Son of God will be hid in the servant, and the Son of man will be
   manifest, because to Him "hath He given authority to execute judgment,
   because He is the Son of man." And because He alone will appear in the
   form of a servant, but the Father not, since He has not taken upon Him
   the form of a servant; for that reason He saith above: "The Father
   judgeth not any man, but hath given all judgment to the Son." Rightly
   then had it been deferred, that the propounder might Himself be the
   interpreter. For before it was hidden; now, as I think, it is already
   manifest, that "He gave Him authority to execute judgment," that "the
   Father judgeth not any man, but hath given all judgment to the Son:"
   because the judgment is to be by that form which the Father hath not.
   And what kind of judgment? "Marvel not at this, for the hour is
   coming:" not that which now is, for the souls to rise; but that which
   is to be, for the bodies to rise.

   17. Let Him declare this more distinctly, that the heretical denier of
   the resurrection of the body may not find a pretext for sophistical
   cavil, although the meaning already shines out clearly. When it was
   said above, "The hour is coming," He added, "and now is;" but just now,
   "The hour is coming," He has not added, "and now is." Let Him, however,
   by the open truth, burst asunder all handles, all loops and pegs of
   sophistical attack, all the nooses of ensnaring objections. "Marvel not
   at this: for the hour is coming, in which all that are in the graves."
   What more evident? what more distinct? Bodies are in the graves; souls
   are not in the graves, either of just or of unjust. The soul of the
   just man was in the bosom of Abraham; the unjust man's soul was in
   hell, tormented: neither the one nor the other was in the grave. Above,
   when He saith, "The hour is coming, and now is," I beseech you give
   earnest heed. Ye know, brethren, that we get the bread of the belly
   with toil; with how much greater toil the bread of the mind! With labor
   you stand and hear, but with greater we stand and speak. If we labor
   for your sake, you ought to labor with us for your own sake. Above,
   then, when He said, "The hour is coming," and added, "and now is," what
   did He subjoin? "When the dead shall hear the voice of the Son of God,
   and they that hear shall live." He did not say, "All the dead shall
   hear, and they that hear shall live;" for He meant the unrighteous to
   be understood. And is it so, that all the unrighteous obey the gospel?
   The apostle says openly, "But not all obey the gospel." [397] But they
   that hear shall live, because all that obey the gospel shall pass to
   eternal life by faith: yet all do not obey; and this is now. But
   certainly, in the end, "All that are in the graves," both the just and
   the unjust, "shall hear His voice, and come forth." How is it He would
   not say, "and shall live"? All, indeed, will come forth, but all will
   not live. For in that which He said above, "And they that hear shall
   live," He meant it to be understood that there is in that very hearing
   and obeying an eternal and blessed life, which not all that shall come
   forth from the graves will have. Here, then, both in the mention of
   graves, and by the expression of a "coming forth" from the graves, we
   openly understand a resurrection of bodies.

   18. "All shall hear His voice, and shall come forth." And where is
   judgment, if all shall hear and all shall come forth? It is as if all
   were confusion; I see no distinguishing. Certainly Thou hast received
   authority to judge, because Thou art the Son of man: behold, Thou wilt
   be present in the judgment; the bodies will rise again; but tell us
   something of the judgment itself, that is, of the separation of the
   evil and the good. Hear this further, then: "They that have done good
   into the resurrection of life; they that have done evil into the
   resurrection of judgment." When above He spoke of a resurrection of
   minds and souls, did He make any distinction? No, for all "that hear
   shall live;" because by hearing, viz. by obeying, shall they live. But
   certainly not all will go to eternal life by rising and coming forth
   from the graves,--only they that have done well; and they that have
   done ill, to judgment. For here He has put judgment for punishment.
   There will also be a separation, not such as there is now. For now we
   are separated, not by place, but by character, affections, desires,
   faith, hope, charity. Now we live together with the unjust, though the
   life of all is not the same: in secret we are distinguished, in secret
   we are separated; as grain on the floor, not as grain in the granary.
   On the floor, grain is both separated and mixed: separated, because
   severed from the chaff; mixed, because not yet winnowed. Then there
   will be an open separation; a distinguishing of life just as of the
   character, a separation as there is in wisdom, so also will there be in
   bodies. They that have done well will go to live with the angels of
   God; they that have done evil, to be tormented with the devil and his
   angels. And the form of a servant will pass away. For to this end He
   had manifested Himself, that He might execute judgment. After the
   judgment, He shall go hence, will lead with Him the body of which He is
   the head, and deliver up the kingdom of God. [398] Then will openly be
   seen that form of God which could not be seen by the wicked, to whose
   vision the form of a servant must be shown. He says also in another
   place on this wise: "These shall go away into everlasting burning"
   (speaking of certain on the left), "but the just into life eternal;"
   [399] of which life He says in another place: "And this is eternal
   life, that they may know Thee the one true God, and Jesus Christ whom
   Thou hast sent." [400] Then will He be there manifested, "who, being in
   the form of God, thought it not robbery to be equal with God." [401]
   Then He will manifest Himself, as He has promised to manifest Himself
   to them that love Him. For "he that loveth me," saith He, "keepeth my
   commandments; and he that loveth me shall be loved of my Father; and I
   will love him, and will manifest myself to him." [402] He was present
   in person with those to whom He was speaking: but they saw the form of
   a servant, they did not see the form of God. They were being led on His
   own beast to His dwelling to be healed; but now being healed, they will
   see, because, saith He, "I will manifest myself to him." How is He
   shown equal to the Father? When He says to Philip, "He that seeth me
   seeth my Father also." [403]

   19. "I cannot of myself do anything: as I hear, I judge: and my
   judgment is just." Else we might have said to Him, "Thou wilt judge,
   and the Father will not judge, for all judgment hath He given to the
   Son;' it is not, therefore, according to the Father that Thou wilt
   judge." Hence He added, "I cannot of myself do anything: as I hear, I
   judge: and my judgment is just; because I seek not my own will, but the
   will of Him that sent me." Undoubtedly the Son quickeneth whom He will.
   He seeketh not His own will, but the will of Him that sent Him. Not my
   own, my proper will; not mine, not the Son of man's; not mine to resist
   God. For men do their own will, not God's, when they do what they list,
   not what God commands; but when they do what they list, so as yet to
   follow God's will, they do not their own will, notwithstanding they do
   what they list to do. Do what thou art bidden willingly, and thus shall
   thou both do what thou willest, and also not do thine own will, but His
   that biddeth.

   20. What then? "As I hear, I judge." The Son "heareth," and the Father
   "showeth" to Him, and the Son seeth the Father doing. But we had
   deferred these matters, in order to handle them, so far as might lie in
   our abilities, with somewhat greater plainness and fullness, should
   time and strength remain to us after finishing the perusal of the
   passage. If I say that I am able to speak yet further, you perhaps are
   not able to go on hearing. Again, perhaps, in your eagerness to hear,
   you say, "We are able." Better, then, that I should confess my
   weakness, that, being already fatigued, I am not able to speak longer,
   than that, when you are already satiated, I should continue to pour
   into you what you cannot well digest. Then, as to this promise, which I
   deferred until today, should there be an opportunity, hold me, with the
   Lord's help, your debtor until to-morrow.
     __________________________________________________________________

   [384] Luke xv. 32.

   [385] John xi. 43.

   [386] Luke vi. 14.

   [387] Matt. v. 41.

   [388] 1 Thess. iv. 15, 16.

   [389] Luke xx. 36.

   [390] Rom. iv. 5.

   [391] Ps. xxxiii. 5.

   [392] Ps. xxxv. 10.

   [393] John iii. 29.

   [394] 2 Tim. ii. 17, 18.

   [395] John xix. 37.

   [396] Matt. v. 8.

   [397] Rom. x. 16.

   [398] 1 Cor. xv. 24.

   [399] Matt. xxv. 46.

   [400] John xvii. 3.

   [401] Phil. ii. 6.

   [402] John xiv. 21.

   [403] John xiv. 19.
     __________________________________________________________________

   Tractate XX.

   Chapter V. 19

   1. The words of our Lord Jesus Christ, especially those recorded by the
   Evangelist John,--who not without cause leaned on the Lord's bosom,
   that he might drink in the secrets of that higher wisdom, and by
   evangelizing give forth again what by loving he had drunk in,--are so
   secret and profound of understanding, that they trouble all who are
   perverse of heart, and exercise all who are in heart upright.
   Wherefore, beloved, give heed to these few words that have been read.
   Let us see if in any wise we can, by His own gift and help who has
   willed His words to be recited to us, which at that time were heard and
   committed to writing that they might now be read, what He means in what
   ye have now heard Him say: "Verily, verily, I say unto you, The Son
   cannot of Himself do anything, but what He seeth the Father doing: for
   what things soever the Father doeth, these same the Son also doeth in
   like manner."

   2. Now you need to be reminded whence this discourse arose, by reason
   of what precedes this passage, where the Lord had cured a certain man
   among those who were lying in the five porches of that pool of Solomon,
   and to whom He had said, "Take up thy bed, and go unto thy house." But
   this He had done on the Sabbath; and hence the Jews, being troubled,
   were falsely accusing Him as a destroyer and transgressor of the law.
   He then said to them, "My Father worketh even until now, and I work."
   [404] For they, taking the observance of the Sabbath in a carnal sense,
   fancied that God had, as it were, slept after the labor of framing the
   world even to this day; and that therefore He had sanctified that day,
   from which He began to rest as from labor. Now, to our fathers of old
   there was ordained a sacrament of the Sabbath, [405] which we
   Christians observe spiritually, in abstaining from every servile work,
   that is, from every sin (for the Lord saith, "Every one that committeth
   sin is the servant of sin"), and in having rest in our heart, that is,
   spiritual tranquillity. And although in this life we strive after this
   rest, yet not until we have departed this life shall we attain to that
   perfect rest. But the reason why God is said to have rested is, that He
   made no creature after all was finished. Moreover, the Scripture called
   it rest, to admonish us that after good works we shall rest. For thus
   we have it written in Genesis, "And God made all things very good, and
   God rested on the seventh day," in order that thou, O man, considering
   that God Himself is said to have rested after good works, shouldest not
   expect rest for thyself, until after thou hast wrought good works; and
   even as God after He made man in His own image and likeness, and in him
   finished all His works very good, rested on the seventh day, so mayest
   thou also not expect rest to thyself, except thou return to that
   likeness in which thou wast made, which likeness thou hast lost by
   sinning. For, in reality, God cannot be said to have toiled, who "said,
   and they were done." Who is there that, after such facility of work,
   desires to rest as if after labor? If He commanded and some one
   resisted Him, if He commanded and it was not done, and labored that it
   might be done, then justly He should be said to have rested after
   labor. But when in that same book of Genesis we read, "God said, Let
   there be light, and there was light; God said, Let there be a
   firmament, and the firmament was made, [406] and all the rest were made
   immediately at His word: to which also the psalm testifies, saying, "He
   spake, and they were made; He commanded, and they were created," [407]
   --how could He require rest after the world was made, as if to enjoy
   leisure after toil, He who in commanding never toiled? Consequently
   these sayings are mystical, and are laid down in this wise that we may
   be looking for rest after this life, provided we have done good works.
   Accordingly, the Lord, restraining the impudence and refuting the error
   of the Jews, and showing them that they did not think rightly of God,
   says to them, when they were offended at His working men's healing on
   the Sabbath, "My Father worketh until now, and I work:" do not
   therefore suppose that my Father so rested on the Sabbath, that
   thenceforth He doth not work; but even as He now worketh, so I also
   work. But as the Father without toil, so too the Son without toil. God
   "said, and they were done;" Christ said to the impotent man, "Take up
   thy bed, and go unto thy house," and it was done.

   3. But the catholic faith has it, that the works of the Father and of
   the Son are not separable. This is what I wish, if possible, to speak
   to you, beloved; but, according to those words of the Lord, "he that is
   able to receive it, let him receive it." [408] But he that is not able
   to receive it, let him not charge it on me, but on his own dullness;
   and let him turn to Him that opens the heart, that He may pour in what
   He freely giveth. And, lastly, if any one may not have understood,
   because I have not declared it as I ought to have declared it, let him
   excuse the weakness of man, and supplicate the divine goodness. For we
   have within a Master, Christ. Whatever ye are not able to receive
   through your ear and my mouth, turn ye in your heart to Him who both
   teacheth me what to speak, and distributeth to you in what measure He
   deigns. He who knows what to give, and to whom to give, will help him
   that seeketh, and open to him that knocketh. And if so be that He give
   not, let no one call himself forsaken. For it may be that He delays to
   give something, but He leaves none hungry. If, indeed, He give not at
   the hour, He is exercising the seeker, He is not scorning the suitor.
   Look ye, then, and give heed to what I wish to say, even if I should
   not be able to say it. The catholic faith, confirmed by the Spirit of
   God in His saints, has this against all heretical perverseness, that
   the works of the Father and of the Son are inseparable. What is this
   that I have said? As the Father and the Son are inseparable, so also
   the works of the Father and of the Son are inseparable. How are the
   Father and the Son inseparable, since Himself said, "I and the Father
   are one?" [409] Because the Father and the Son are not two Gods, but
   one God, the Word and He whose the Word is, One and the Only One,
   Father and Son bound together by charity, One God, and the Spirit of
   Charity also one, so that Father, Son, and Holy Spirit is made the
   Trinity. Therefore, not only of the Father and Son, but also of the
   Holy Spirit; as there is equality and inseparability of persons, so
   also the works are inseparable. I will tell you yet more plainly what
   is meant by "the works are inseparable." The catholic faith does not
   say that God the Father made something, and the Son made some other
   thing; but what the Father made, that also the Son made, that also the
   Holy Spirit made. For all things were made by the Word; when "He spoke
   and they were done," it is by the Word they were done, by Christ they
   were done. For "in the beginning was the Word, and the Word was with
   God, and the Word was God: all things were made by Him." If all things
   were made by Him, "God said, Let there be light, and there was light;
   in the Word He made, by the Word He made.

   4. Behold, then, we have now heard the Gospel, where He answered the
   Jews who were indignant "that He not only broke the Sabbath, but said
   also that God was His Father, making Himself equal with God." [410] For
   so it is written in the foregoing paragraph. When, therefore, the Son
   of God, the Truth, made answer to their erring indignation, saith He,
   "Verily, verily, I say unto you, The Son cannot of Himself do anything,
   but what He seeth the Father doing;" as if He said, "Why are ye
   offended because I have said that God is my Father, and that I make
   myself equal with God? I am equal in that wise that He begat me; I am
   equal in that wise that He is not from me, but I from Him." For this is
   implied in these words: "The Son cannot do anything of Himself, but
   what He seeth the Father doing." That is, whatever the Son hath to do,
   the doing it He hath of the Father. Why of the Father hath He the doing
   it? Because of the Father He hath it that He is Son. Why hath He it of
   the Father to be Son? Because of the Father He hath it that He is able,
   of the Father that He is. For, to the Son, both to be able and to be is
   the self-same thing. It is not so with man. Raise your hearts by all
   means from a comparison of human weakness, that lies far beneath; and
   should any of us perhaps reach to the secret, and, while awe-struck by
   the brilliance as it were of a great light, should discern somewhat,
   and not remain wholly ignorant; yet let him not imagine that he
   understands the whole, lest he should become proud, and lose what
   knowledge he has gotten. With man, to be and to be able are different
   things. For sometimes the man is, and yet cannot what he wills;
   sometimes, again, the man is in such wise, that he can what he wills;
   therefore his being and his being able are different things. For if
   man's esse and posse were the same thing, then he could when he would.
   But with God it is not so, that His substance to be is one thing, and
   His power to be able another thing; but whatever is His, and whatever
   He is, is consubstantial with Him, because He is God: it is not so that
   in one way He is, in another way is able; He has the esse and the posse
   together, because He has to will and to do together. Since, then, the
   power of the Son is of the Father, therefore also the substance of the
   Son is of the Father; and since the substance of the Son is of the
   Father, therefore the power of the Son is of the Father. In the Son,
   power and substance are not different: the power is the self-same that
   the substance is; the substance to be, the power to be able.
   Accordingly, because the Son is of the Father, He said, "The Son cannot
   of Himself do anything." Because He is not Son from Himself, therefore
   He is not able from Himself.

   5. He appears to have made Himself as it were less, when He said, "The
   Son cannot of Himself do anything, but what He seeth the Father doing."
   Hereupon heretical vanity lifts the neck; theirs, indeed, who say that
   the Son is less than the Father, of less authority, of less majesty, of
   less possibility, not understanding the mystery of Christ's words. But
   attend, beloved, and see how they are confounded in their carnal
   intellect by the words of Christ. And this is what I said a little
   before, that the word of God troubles all perverse hearts, just as it
   exercises pious hearts, especially that spoken by the Evangelist John.
   For they are deep words that are spoken by him, not random words, nor
   such as may be easily understood. So, a heretic, if he happen to hear
   these words, immediately rises and says to us, "Lo, the Son is less
   than the Father; hear the words of the Son, who says, The Son cannot do
   anything of Himself, but what He seeth the Father doing.'" Wait; as it
   is written, "Be meek to hear the word, that thou mayest understand."
   [411] Well, suppose that because I assert the power and majesty of the
   Father and of the Son to be equal, I was disconcerted at hearing these
   words, "The Son cannot do anything of Himself, but what He seeth the
   Father doing." Well, I, being disconcerted at these words, will ask
   thee, who seemest to thyself to have instantly understood them, a
   question. We know in the Gospel that the Son walked upon the sea; [412]
   when saw He the Father walk upon the sea? Here now he is disconcerted.
   Lay aside, then, thy understanding of the words, and let us examine
   them together. What do we then? We have heard the words of the Lord:
   "The Son cannot of Himself do anything, but what He seeth the Father
   doing." The Son walked upon the sea, the Father never walked upon the
   sea. Yet certainly "the Son cannot of Himself do anything, but what He
   seeth the Father doing."

   6. Return then with me to what I was saying, in case it is so to be
   understood that we may both escape from the question. For I see how I,
   according to the catholic faith, may escape without tripping or
   stumbling; whilst thou, on the other hand, shut in on every side, art
   seeking a way of escape. See by what way thou hast entered. Perhaps
   thou hast not understood this that I said, See by what way thou hast
   entered: hear Himself saying, "I am the door." [413] Not without cause,
   then, art thou seeking how thou mayest get out; and this only thou
   findest, that thou hast not entered by the door, but fell in over the
   wall. Therefore raise thyself up from thy fall how thou canst, and
   enter by the door, that thou mayest go in without stumbling, and go out
   without straying. Come by Christ, not bringing forward of thy own heart
   what thou mayest say; but what He shows, that speak. Behold how the
   catholic faith gets clear of this question. The Son walked upon the
   sea, planted the feet of flesh on the waves: the flesh walked, and the
   divinity directed. But when the flesh was walking and the divinity
   directing, was the Father absent? If absent, how doth the Son Himself
   say, "but the Father abiding in me, Himself doeth the works?" [414] If
   the Father, abiding in the Son, Himself doeth His works, then that
   walking upon the sea was made by the Father, and through the Son.
   Accordingly, that walking is an inseparable work of Father and Son. I
   see both acting in it. Neither the Father forsook the Son, nor the Son
   left the Father. Thus, whatever the Son doeth, He doeth not without the
   Father; because whatever the Father doeth, He doeth not without the
   Son.

   7. We have got clear of this question. Mark ye that rightly we say the
   works of the Father, of the Son, and of the Holy Spirit are
   inseparable. But as thou understandest it, lo, God made the light, and
   the Son saw the Father making light, according to thy carnal
   understanding, who wilt have it that He is less, because He said, "The
   Son cannot of Himself do anything, but what He seeth the Father doing."
   God the Father made light; what other light did the Son make? God the
   Father made the firmament, the heaven between waters and waters; and
   the Son saw Him, according to thy dull and sluggish understanding.
   Well, since the Son saw the Father making the firmament, and also said,
   "The Son cannot of Himself do anything, but what He seeth the Father
   doing," then show me the other firmament made by the Son. Hast thou
   lost the foundation? But they that are "built upon the foundation of
   the apostles and prophets, Jesus Christ Himself being the chief
   corner-stone," are brought into a state of peace in Christ; [415] nor
   do they strive and wander in heresy. Therefore we understand that the
   light was made by God the Father, but through the Son; that the
   firmament was made by God the Father, but through the Son. For "all
   things were made through Him, and without Him was nothing made." Cast
   out thine understanding, which ought not to be called understanding,
   but evidently foolishness. God the Father made the world; what other
   world did the Son make? Show me the Son's world. Whose is this world in
   which we are? Tell us, by whom made? If thou sayest, "By the Son, not
   by the Father," then thou hast erred from the Father; if thou sayest,
   "By the Father, not by the Son," the Gospel answers thee thus, "And the
   world was made by (through) Him, and the world knew Him not."
   Acknowledge Him, then, by whom the world was made, and be not among
   those who knew not Him that made the world.

   8. Wherefore the works of the Father and of the Son are inseparable.
   Moreover, this, "The Son cannot do anything of Himself," would mean the
   same thing as if He were to say, "The Son is not from Himself." For if
   He is a Son, He was begotten; if begotten, He is from Him of whom He is
   begotten. Nevertheless, the Father begat Him equal to Himself. Nor was
   aught wanting to Him that begat; He who begat a co-eternal required not
   time to beget: who produced the Word of Himself, required not a mother
   to beget by; the Father begetting did not precede the Son in age, so
   that He should beget a Son younger than Himself. But perhaps some one
   may say, that after many ages God begat a Son in His old age. Even as
   the Father is without age, so the Son is without growth; neither has
   the one grown old nor the other increased, but equal begat equal,
   eternal begat eternal. How, says some one, has eternal begat eternal?
   As a temporary flame generates a temporary light. The generating flame
   is coeval with the light which it generates: the generating flame does
   not precede in time the generated light; but from the moment the flame
   begins, from that moment the light begins. Show me flame without light,
   and I show thee God the Father without Son. Accordingly, "the Son
   cannot do anything of Himself, but what He seeth the Father doing,"
   implies, that for the Son to see and to be begotten of the Father, is
   the same thing. His seeing and His substance are not different; nor are
   His power and substance different. All that He is, He is of the Father;
   all that He can is of the Father; because what He can and what He is is
   one thing, and all of the Father.

   9. Moreover, He goes on in His own words, and troubles those that
   understand the matter amiss, in order to recall the erring to a right
   apprehension of it. After He had said, "The Son cannot of Himself do
   anything, but what He seeth the Father doing;" lest a carnal
   understanding of the matter should by chance creep in and turn the mind
   aside, and a man should imagine as it were two mechanics, one a master,
   the other a learner, attentively observing the master while making, say
   a chest, so that, as the master made the chest, the learner should make
   another chest according to the appearance which he looked upon while
   the master wrought; lest, I say, the carnal mind should frame to itself
   any such twofold notion in the case of the divine unity, going on, He
   saith, "For what things soever the Father doeth, these same also the
   Son doeth in like manner." It is not, the Father doeth some, the Son
   others like them, but the same in like manner. For He saith not, What
   things soever the Father doeth, the Son also doeth others the like; but
   saith He, "What things soever the Father doeth, these same also the Son
   doeth in like manner." What things the Father doeth, these also the Son
   doeth: the Father made the world, the Son made the world, the Holy
   Ghost made the world. If three Gods, then three worlds; if one God, the
   Father, the Son, and the Holy Ghost, then one world was made by the
   Father, through the Son, in the Holy Ghost. Consequently the Son doeth
   those things which also the Father doeth, and doeth not in a different
   manner; He both doeth these, and doeth them in like manner.

   10. After He had said, "these doeth," why did He add, "in like manner
   doeth"? Lest another distorted understanding or error should spring up
   in the mind. Thou seest, for instance, a man's work: in man there is
   mind and body; the mind rules the body, but there is a great difference
   between body and mind: the body is visible, the mind is invisible:
   there is a great difference between the power and virtue of the mind
   and that of any kind of body whatever, be it even a heavenly body.
   Still the mind rules its own body, and the body doeth; and what the
   mind appears to do, this the body doeth also. Thus the body appears to
   do this same thing that the mind doeth, but not "in like manner." How
   doeth this same, but not in like manner? The mind frames a word in
   itself; it commands the tongue, and the tongue produces the word which
   the mind framed: the mind made, and the tongue made; the lord of the
   body made, and the servant made; but that the servant might make, it
   received of its lord what to make, and made while the lord commanded.
   The same thing was made by both, but was it in like manner? How not in
   like manner? says some one. See, the word that my mind formed, remains
   in me; that which my tongue made, passed through the smitten air, and
   is not. When thou hast said a word in thy mind, and uttered it by thy
   tongue, return to thy mind, and see that the word which thou hast made
   is there still. Has it remained on thy tongue, just as it has in thy
   mind? What was uttered by the tongue, the tongue made by sounding, the
   mind made by thinking; but what the tongue uttered has passed away,
   what the mind thought remains. Therefore the body made that which the
   mind made, but not in like manner. For the mind, indeed, made that
   which the mind may hold, but the tongue made what sounds and strikes
   the ear through the air. Dost thou chase the syllables, and cause them
   to remain? Well, not in such manner the Father and the Son; but "these
   same doeth," and "in like manner doeth." If God made heaven that
   remains, this heaven that remains the Son made. If God the Father made
   man that is mortal, the same man that is mortal the Son made. What
   things soever the Father made that endure, these things that endure
   made also the Son, because in like manner He made; and what things
   soever the Father made that are temporal, these same things that are
   temporal made also the Son, because He made not only the same, but also
   in like manner made. For the Father made by the Son, since by the Word
   the Father made all things.

   11. Seek in the Father and Son a separation, thou findest none; no, not
   if thou hast mounted high; no, not even if thou hast reached something
   above thy mind. For if thou turnest about among the things which thy
   wandering mind makes for itself, thou talkest with thine own
   imaginations, not with the Word of God; thine own imaginations deceive
   thee. Mount also beyond the body, and understand the mind; mount also
   beyond the mind, and understand God. Thou reachest not unto God, unless
   thou hast passed beyond the mind; how much less thou reachest unto God,
   if thou hast tarried in the flesh! They who think of the flesh, how far
   are they from understanding what God is!--since they would not be there
   even if they knew the mind. Man recedes far from God when his thoughts
   are of the flesh; and there is a great difference between flesh and
   mind, yet a greater between mind and God. If thou art occupied with the
   mind, thou art in the midway: if thou directest thy attention beneath,
   there is the body; if above, there is God. Lift thyself up from the
   body, pass beyond even thyself. For observe what said the psalm, and
   thou art admonished how God must be thought of: "My tears," it saith,
   "were made to me my bread day and night, when it was said to me daily,
   Where is thy God?" As the pagans may say, "Behold our gods, where is
   your God?" They indeed show us what is seen; we worship what is not
   seen. And to whom can we show? To a man who has not sight with which to
   see? For anyhow, if they see their gods with their eyes, we too have
   other eyes with which to see our God: for "blessed are the pure in
   heart, for they shall see God." [416] Therefore, when he had said that
   he was troubled, when it was daily said to him, "Where is thy God?"
   "these things I remembered," saith he, "because it is daily said to me,
   Where is thy God?" And as if wishing to lay hold of his God, "These
   things," saith he, "I remembered, and poured out my soul above me."
   [417] Therefore, that I might reach unto my God, of whom it was said to
   me, "Where is thy God? I poured out my soul," not over my flesh, but
   "above me;" I transcended myself, that I might reach unto Him: for He
   is above me who made me; none reaches to Him but he that passes beyond
   himself.

   12. Consider the body: it is mortal, earthy, weak, corruptible; away
   with it. Yes, perhaps thou sayest, but the body is temporal. Think then
   of other bodies, the heavenly; they are greater, better, more
   magnificent. Look at them, moreover, attentively. They roll from east
   to west, they stand not; they are seen with the eyes, not only by man,
   but even by the beast of the field. Pass beyond them too. And how,
   sayest thou, pass beyond the heavenly bodies, seeing that I walk on the
   earth? Not in the flesh dost thou pass beyond them, but in the mind.
   Away with them too: though they shine ever so much, they are bodies;
   though they glitter from heaven, they are bodies. Come, now that
   perhaps thou thinkest thou hast not whither to go, after considering
   all these. And whither am I to go, sayest thou, beyond the heavenly
   bodies; and what am I to pass beyond with the mind? Hast thou
   considered all these? I have, sayest thou. By what means hast thou
   considered them? Let the being that considers appear in person. The
   being that considers all these, that discriminates, distinguishes, and
   in a manner weighs them in the balance of wisdom, is really the mind.
   Doubtless, then, better is the mind with which thou hast contemplated
   all these things, than these things which thou hast contemplated. This
   mind, then, is a spirit, not a body. Pass beyond it too. And that thou
   mayest see whither thou art to pass beyond, compare that mind itself,
   in the first place, with the flesh. Heaven forbid that thou shouldest
   deign so to compare it! Compare it with the brightness of the sun, of
   the moon, and of the stars; the brightness of the mind is greater.
   Observe, first, the swiftness of the mind; see whether the
   scintillation of the thinking mind be not more impetuous than the
   brilliance of the shining sun. With the mind thou seest the sun rising.
   How slow is its motion compared with thy mind! What the sun is about to
   do, thou canst think in a trice. It is about to come from the east to
   the west; to-morrow rises from another quarter. Where thy thought has
   done this, the sun still lags behind, and thou hast traversed the whole
   journey. A great thing, therefore, is the mind. But how do I say is?
   Pass beyond it also. For the mind, notwithstanding it be better than
   every kind of body, is itself changeable. Now it knows, now knows not;
   now forgets, now remembers; now wills, now wills not; now errs, now is
   right. Pass therefore beyond all changeableness; not only beyond all
   that is seen, but also beyond all that changes. For thou hast passed
   beyond the flesh which is seen; beyond heaven, the sun, moon, and
   stars, which are seen. Pass, too, beyond all that changes. For when
   thou hadst done with those things that are seen, and hadst come to thy
   mind, there thou didst find the changeableness of thy mind. Is God at
   all changeable? Pass then, beyond even thy mind. Pour out thy soul
   "above thee," that thou mayest reach unto God, of whom it is said to
   thee, "Where is thy God?"

   13. Do not imagine that thou art to do something beyond a man's
   ability. The Evangelist John himself did this. He soared beyond the
   flesh, beyond the earth which he trod, beyond the seas which he looked
   upon, beyond the air in which the fowls fly, beyond the sun, the moon,
   the stars, beyond all the spirits unseen, beyond his own mind, by the
   very reason of his rational soul. Soaring beyond all these, pouring out
   his soul above him, whither did he arrive? What did he see? "In the
   beginning was the Word, and the Word was with God." If, therefore, thou
   seest no separation in the light, why seekest thou a separation in the
   work? See God, see His Word inhering to the Word speaking, that the
   speaker speaks not by syllables, but this his speaking is a shining out
   in the brightness of wisdom. What is said of the Wisdom itself? "It is
   the radiance of eternal light." [418] Observe the radiance of the sun.
   The sun is in the heaven, and spreads out its brightness over all lands
   and over all seas, and it is simply a corporal light.

   If, indeed, thou canst separate the brightness from the sun, then
   separate the Word from the Father. I am speaking of the sun. One small,
   slender flame of a lamp, which can be extinguished by one breath,
   spreads its light over all that lies near it: thou seest the light
   generated by the flame spread out; thou seest its emission, but not a
   separation. Understand, then, beloved brethren, that the Father, and
   the Son, and the Holy Ghost are inseparably united in themselves; that
   this Trinity is one God; that all the works of the one God are the
   works of the Father, of the Son, and of the Holy Ghost. All the rest
   which follows, and which refers to the discourse of our Lord Jesus
   Christ, now that a discourse is due to you to-morrow also, be present
   that ye may hear.
     __________________________________________________________________

   [404] John v. 17.

   [405] Ex. xx. 8.

   [406] Gen. i. 3, 6, 7.

   [407] Ps. xxxiii. 9.

   [408] Matt. xix. 12.

   [409] John x. 30.

   [410] John v. 18.

   [411] Ecclus. v. 13.

   [412] Matt. xiv. 25.

   [413] John x. 7.

   [414] John xiv. 10.

   [415] Eph. ii. 14-20.

   [416] Matt. v. 8.

   [417] Ps. xli. 4, 5.

   [418] Wisd. vii. 26.
     __________________________________________________________________

   Tractate XXI.

   Chapter V. 20-23

   1. Yesterday, so far as the Lord vouchsafed to bestow, we discussed
   with what ability we could, and discerned according to our capacity,
   how the works of the Father and of the Son are inseparable; and how the
   Father doeth not some, the Son others, but that the Father doeth all
   things through the Son, as through His Word, of which it is written,
   "All things were made by Him, and without Him was nothing made." Let us
   to-day look at the words that follow. And of the same Lord let us pray
   for mercy, and hope that, if He deem it meet, we may understand what is
   true; but if we should not be able to do this, that we may not go into
   what is false. For it is better not to know than to go astray; but to
   know is better than not to know. Therefore, before all things, we ought
   to strive to know. Should we be able, to God be thanks; but should we
   not be able meanwhile to arrive at the truth, let us not go to
   falsehood. For we are bound to consider well what we are, and what we
   are treating of. We are men bearing flesh, walking in this life; and
   though now begotten again of the seed of the Word of God, yet in Christ
   renewed in such manner that we are not yet wholly rid of Adam. For
   truly our mortal and corruptible part that weighs down the soul [419]
   shows itself to be, and manifestly is, of Adam; but what in us is
   spiritual, and raises up the soul, is of God's gift and of His mercy,
   who has sent His only Son to partake our death with us, and to lead us
   to His own immortality. The Son we have for our Master, that we may not
   sin; and for our defender, if we have sinned and have confessed, and
   been converted; an intercessor for us, if we have desired any good of
   God; and the bestower of it with the Father, because Father and Son is
   one God. But He was speaking these things as man to men: God concealed,
   the man manifest, that He might make them gods that are manifest men;
   and the Son of God made Son of man, that He might make the sons of men
   sons of God. By what skill of His wisdom He doeth this, we perceive in
   His own words. For as a little one He speaks to little ones, but
   Himself little in such wise that He is also great, and we little, but
   in Him great. He speaks, in deed as one cherishing and nourishing
   children at the breast that grow by loving.

   2. He had said, "The Son cannot of Himself do anything, but what He
   seeth the Father doing." We, however, understood it not that the Father
   doeth something separately, which when the Son seeth, Himself also
   doeth something of the same kind, after seeing His Father's work; but
   when He said, "The Son cannot of Himself do anything, but what He seeth
   the Father doing," we understood it that the Son is wholly of the
   Father--that His whole substance and His whole power are of the Father
   that begat Him. But just now, when He had said that He doeth in like
   manner these things which the Father doeth, that we may not understand
   it to mean that the Father doeth some, the Son others, but that the Son
   with like power doeth the very same which the Father doeth, whilst the
   Father doeth through the Son, He went on, and said what we have heard
   read to-day: "For the Father loveth the Son, and showeth Him all things
   that Himself doeth." Again mortal thought is disturbed. The Father
   showeth to the Son what things Himself doeth; therefore, saith some
   one, the Father doeth separately, that the Son may be able to see what
   He doeth. Again, there occur to human thought, as it were, two
   artificers--as, for instance, a carpenter teaching his son his own art,
   and showing him whatever he doeth, that the son also may be able to do
   it. "Showeth Him," saith He, "all things that Himself doeth." Is it
   therefore so, that whilst He doeth, the Son doeth not, that He may be
   able to see the Father do? Yet, certainly, "all things were made by
   Him, and without Him was nothing made." Hence we see how the Father
   showeth the Son what He doeth, since the Father doeth nothing but what
   He doeth through the Son. What hath the Father made? He made the world.
   Hath He shown the world, when made, to the Son in such wise, that the
   Son also should make something like it? Then let us see the world which
   the Son made. Nevertheless, both "all things were made by Him, and
   without Him was nothing made," and also "the world was made by Him."
   [420] If the world was made by Him, and all things were made by Him,
   and the Father doeth nothing save by the Son, where doth the Father
   show to the Son what He doeth, if it be not in the Son Himself, through
   whom He doeth? In what place can the work of the Father be shown to the
   Son, as though He were doing and sitting outside, and the Son
   attentively watching the Father's hand how it maketh? Where is that
   inseparable Trinity? Where the Word, of which it is said that the same
   is "the power and the wisdom of God"? [421] Where that which the
   Scripture saith of the same wisdom: "For it is the brightness of the
   eternal light?" [422] Where what was said of it again: "It powerfully
   reaches from the end even to the end, and ordereth all things sweetly"?
   [423] Whatever the Father doeth, He doeth through the Son: through His
   wisdom and his power He doeth; not from without doth He show to the Son
   what He may see, but in the Son Himself He showeth Him what He doeth.

   3. What seeth the Father, or rather, what doth the Son see in the
   Father, that Himself also may do? Perhaps I may be able to speak it,
   but show me the man who can comprehend it; or perhaps I may be able to
   think and not speak it; or perhaps I may not be able even to think it.
   For that divinity excels us, as God excels men, as the immortal excels
   a mortal, as the eternal excels the temporal. May He inspire and endow
   us, and out of that fountain of life deign to bedew and to drop
   somewhat on our thirst, that we may not be parched in this wilderness!
   Let us say to Him, Lord, to whom we have learnt to say Father. We make
   bold to say this, because Himself willed it; if only we so live that He
   may not say to us, "If I am a Father, where is mine honor? if I am
   Lord, where is my fear?" Let us then say to Him, "Our Father." To whom
   do we say, "Our Father"? To the Father of Christ. He, then, who says
   "Our Father" to the Father of Christ, says to Christ, what else but
   "Our Brother"? Not, however, as He is the Father of Christ is He in
   like manner our Father; for Christ never so conjoined us as to make no
   distinction between Him and us. For He is the Son equal to the Father,
   the eternal Son with the Father, and co-eternal with the Father; but we
   became sons through the Son, adopted through the Only-begotten. Hence
   was it never heard from the mouth of our Lord Jesus Christ, when
   speaking to His disciples, that He said of the supreme God His Father,
   "Our Father;" but He said either "My Father" or "Your Father." But He
   said not "Our Father;" so much so, that in a certain place He used
   these two expressions: "I go to my God," saith He, "and to your God."
   Why did He not say, "Our God"? Further, He said, "My Father, and your
   Father;" He said not, "Our Father." He so joins as to distinguish,
   distinguishes so as not to disjoin. He wills us to be one in Him, but
   the Father and Himself one.

   4. How much soever then we may understand, and how much soever we may
   see, we shall not see as the Son seeth, even when we shall be made
   equal with the angels. For we are something even when we do not see;
   but what are we when we do not see, other than persons not seeing? And
   that we may see, we turn to Him whom we may see, and there is formed in
   us a seeing which was not before, although we were in being. For a man
   is when not seeing; and the same, when he doth see, is called a man
   seeing. For him, then, to see is not the same thing as to be a man; for
   if it were, he would not be man when not seeing. But since he is man
   when not seeing, and seeks to see what he sees not, he is one who
   seeks, and who turns to see; and when he has well turned and has seen,
   he becomes a man seeing, who was before a man not seeing. Consequently,
   to see is to him a thing that comes and goes; it comes to him when he
   turns to, and leaves him when he turns away. Is it thus with the Son?
   Far be it from us to think so. It was never so that He was Son, not
   seeing, and afterwards was made to see; but to see the Father is to Him
   the same thing as to be Son. For we, by turning away to sin, lose
   enlightenment; and by turning to God we receive enlightenment. For the
   light by which we are enlightened is one thing; we who are enlightened,
   another thing. But the light itself, by which we are enlightened,
   neither turns away from itself, nor loses its lucidity, because as
   light it exists. The Father, then, showeth a thing which He doeth to
   the Son, in such wise that the Son seeth all things in the Father, and
   is all things in the Father. For by seeing He was begotten; and by
   being begotten He seeth. Not, however, that at any time He was not
   begotten, and afterwards was begotten; nor that at any time He saw not,
   and afterwards saw. But in what consists His seeing, in the same
   consists His being, in the same His being begotten, in the same His
   continuing, in the same His unchanging, in the same His abiding without
   beginning and without end. Let us not therefore take it in a carnal
   sense that the Father sitteth and doeth a work, and showeth it to the
   Son; and the Son seeth the work that the Father doeth, and doeth
   another work in another place, or out of other materials. For "all
   things were made by Him, and without Him was nothing made." The Son is
   the Word of the Father. The Father said nothing which He did not say in
   the Son. For by speaking in the Son what He was about to do through the
   Son, He begat the Son through whom He made all things.

   5. "And greater works than these will He show Him, that ye may marvel."
   Here again we are embarrassed. And who is there that may worthily
   investigate this so great a secret? But now, in that He has deigned to
   speak to us, Himself opens it. For He would not speak what He would not
   have us understand; and as He has deigned to speak, without doubt He
   has excited attention: for does He forsake any whom He has roused to
   give attentive hearing? We have said that it is not in a temporal sense
   that the Son knoweth,--that the knowledge of the Son is not one thing,
   and the Son Himself another; nor one thing His seeing, Himself another;
   but that the seeing itself is the Son, and the knowledge as well as the
   wisdom of the Father is the Son; and that that wisdom and seeing is
   eternal and co-eternal with Him from whom it is; that it is not
   something that varies by time, nor something produced that was not in
   being, nor something that vanishes away which did exist. What is it,
   then, that time does in this case, that He should say, "Greater works
   than these He will show Him"? "He will show," that is, "He is about to
   show." Hath shown is a different thing from will show: hath shown, we
   say of an act past; will show, of an act future. What shall we do here,
   then, brethren? Behold, He whom we had declared to be co-eternal with
   the Father, in whom nothing is varied by time, in whom is no moving
   through spaces either of moments or of places, of whom we had declared
   that He abides ever with the Father seeing, seeing the Father, and by
   seeing existing; He, I say, here again mentioning times to us, saith,
   "He will show Him greater works than these." Is He then about to show
   something to the Son, which the Son doth not as yet know? What, then,
   do we make of it? How do we understand this? Behold, our Lord Jesus
   Christ was above, is beneath. When was He above? When He said, "What
   things soever the Father doeth, these same also the Son doeth in like
   manner." Whence know we that He is now beneath? Hence: "Greater works
   than these He will show Him." O Lord Jesus Christ, our Saviour, Word of
   God, by which all things were made, what is the Father about to show
   Thee, that as yet Thou knowest not? What of the Father is hid from
   Thee? What in the Father is hid from Thee, from whom the Father is not
   hid? What greater works is He about to show Thee? Or greater than what
   works are they which He is to show Thee? For when He said, "Greater
   than these," we ought first to understand the works than which are they
   greater.

   6. Let us again call to mind whence this discourse started. It was when
   that man who was thirty-eight years in infirmity was healed, and Jesus
   commanded him, now made whole, to take up his bed and to go to his
   house. For this cause, indeed, the Jews with whom He was speaking were
   enraged. He spoke in words, as to the meaning He was silent; hinted in
   some measure at the meaning to those who understood, and hid the matter
   from them that were wroth. For this cause, I say, the Jews, being
   enraged because the Lord did this on the Sabbath, gave occasion to this
   discourse. Therefore let us not hear these things in such wise as if we
   had forgotten what was said above, but let us look back to that
   impotent man languishing for thirty-eight years suddenly made whole,
   while the Jews marvelled and were wroth. They sought darkness from the
   Sabbath more than light from the miracle. Speaking then to these, while
   they are indignant, He saith, "Greater works than these will He show
   Him." "Greater than these:" than which? What ye have seen, that a man,
   whose infirmity had lasted thirty-eight years, was made whole; greater
   than these the Father is about to show to the Son. What are greater
   works? He goes on, saying, "For as the Father raiseth the dead, and
   quickeneth them, so also the Son quickeneth whom He will." Clearly
   these are greater. Very much greater is it that a dead man should rise,
   than that a sick man should recover: these are greater. But when is the
   Father about to show these to the Son? Does the Son not know them? And
   He who was speaking, did He not know how to raise the dead? Had He yet
   to learn how to raise the dead to life--He, I say, by whom all things
   were made? He who caused that we should live, when we were not in
   being, had He yet to learn how we might be raised to life again? What,
   then, do His words mean?

   7. But now He condescends to us, and He who a little before was
   speaking as God, now begins to speak as man. Notwithstanding, the same
   is man who is God, for God was made man; but was made what He was not,
   without losing what He was. The man therefore was added to the God,
   that He might be man who was God, but not that He should now henceforth
   be man and not be God. Let us then hear Him also as our brother whom we
   did hear as our Maker. Our Maker, because the Word in the beginning;
   our Brother, because born of the Virgin Mary: Maker, before Abraham,
   before Adam, before earth, before heaven, before all things corporeal
   and spiritual; but Brother, of the seed of Abraham, of the tribe of
   Judah, of the Israelitish virgin. If therefore we know Him who speaks
   to us as both God and man, let us understand the words of God and of
   man; for sometimes He speaks to us such things as are applicable to the
   majesty, sometimes such as are applicable to the humility. For the
   selfsame is high who was made low, that He might make us high who are
   low. What, then, saith He? "The Father will show" to me "greater than
   these, that ye may marvel." To us, therefore, He is about to show, not
   to Him. And since it is to us that the Father is to show, for that
   reason He said, "that ye may marvel." He has, in fact, explained what
   He meant in saying, "The Father will show" to me. Why did He not say,
   The Father will show to you; but, He will show to the Son? Because also
   we are members of the Son; and like as what we the members learn, He
   Himself in a manner learns in His members. How doth He learn in us? As
   He suffers in us. Whence may we prove that He suffers in us? From that
   voice out of heaven, "Saul, Saul, why persecutest thou me?" [424] Is it
   not Himself that will sit as Judge in the end of the world, and,
   setting the just on the right, and the wicked on the left, will say,
   "Come, ye blessed of my Father, receive the kingdom; for I was hungry,
   and ye gave me to eat"? And when they shall answer, "Lord, when saw we
   Thee hungry?" He will say to them, "Since ye gave to one of the least
   of mine, ye gave to me." [425] Let us at this time question Him, and
   let us say to Him, Lord, when wilt Thou be a learner, seeing Thou
   teachest all things? Immediately, indeed, He makes answer to us in our
   faith, When one of the least of mine doth learn, I learn.

   8. Let us rejoice, then, and give thanks that we are made not only
   Christians, but Christ. Do ye understand, brethren, and apprehend the
   grace of God upon us? Marvel, be glad, we are made Christ. For if He is
   the head, we are the members: the whole man is He and we. This is what
   the Apostle Paul saith: "That we be no longer babes, tossed to and fro,
   and carried about with every wind of doctrine." But above he had said,
   "Until we all come together into the unity of faith, and to the
   knowledge of the Son of God, to the perfect man, to the measure of the
   age of the fullness of Christ." [426] The fullness of Christ, then, is
   head and members. Head and members, what is that? Christ and the
   Church. We should indeed be arrogating this to ourselves proudly, if He
   did not Himself deign to promise it, who saith by the same apostle,
   "But ye are the body of Christ, and members." [427]

   9. Whenever, then, the Father showeth to Christ's members, He showeth
   to Christ. A certain great but yet real miracle happens. There is a
   showing to Christ of what Christ knew, and it is shown to Christ
   through Christ. A marvelous and great thing it is, but the Scripture so
   saith. Shall we contradict the divine declarations? Shall we not rather
   understand them, and of His own gift render thanks to Him who freely
   bestowed it on us? What is this that I said, "is shown to Christ
   through Christ"? Is shown to the members through the head. Lo, look at
   this in thyself. Suppose that with thine eyes shut thou wouldest take
   up something, thy hand knows not whither to go; and yet thy hand is at
   any rate thy member, for it is not separated from thy body. Open thine
   eyes, now the hand sees whither it may go; while the head showed, the
   member followed. If, then, there could be found in thyself something
   such, that thy body showed to thy body, and that through thy body
   something was shown to thy body, then do not marvel that it is said
   there is shown to Christ through Christ. For the head shows that the
   members may see, and the head teaches that the members may learn;
   nevertheless one man, head and members. He willed not to separate
   Himself, but deigned to attach Himself to us. Far was He from us, yea,
   very far. What so far apart as the creature and the Creator? What so
   far apart as God and man? What so far as justice and iniquity? What so
   far as eternity and mortality? Behold, so far from us was the Word in
   the beginning, God with God, by whom all things were made. How, then,
   was He made near, that He might be what we are, and we in Him? "The
   Word was made flesh, and dwelt in (among) us." [428]

   10. This, then, He is about to show us; this He showed to His
   disciples, who saw Him in the flesh. What is this? "As the Father
   raiseth the dead, and quickeneth them, so also the Son quickeneth whom
   He will." Is it that the Father some, the Son others? Surely all things
   were made by Him. What do we say, my brethren? Christ raised Lazarus;
   what dead man did the Father raise, that Christ might see how to raise
   Lazarus? When Christ raised Lazarus, did not the Father raise him? or
   was it the doing of the Son alone, without the Father? Read ye the
   passage itself, and see that He invokes the Father that Lazarus may
   rise again. [429] As a man, He calls on the Father; as God, He doeth
   with the Father. Therefore also Lazarus, who rose again, was raised
   both by the Father and by the Son, in the gift and grace of the Holy
   Spirit; and that wonderful work the Trinity performed. Let us not,
   therefore, understand this, "As the Father raiseth the dead, and
   quickeneth them, so also the Son quickeneth whom He will," in such wise
   as to suppose that some are raised and quickened by the Father, others
   by the Son; but that the Son raiseth and quickeneth the very same whom
   the Father raiseth and quickeneth; because "all things were made by
   Him, and without Him was nothing made." And to show that He has, though
   given by the Father, equal power, therefore He saith, "So also the Son
   quickeneth whom He will," that He might therein show His will; and lest
   any should say, "The Father raiseth the dead by the Son, but the Father
   as being powerful, and as having power, the Son as by another's power,
   as a servant does something, as an angel," He indicated His power when
   He saith, "So also the Son quickeneth whom He will." It is not so that
   the Father willeth other than the Son; but as the Father and the Son
   have one substance, so also one will.

   11. And who are these dead whom the Father and the Son quicken? Are
   they the same of whom we have spoken--Lazarus, or that widow's son,
   [430] or the ruler of the synagogue's daughter? [431] For we know that
   these were raised by Christ the Lord. It is some other thing that He
   means to signify to us,--namely, the resurrection of the dead, which we
   all look for; not that resurrection which certain have had, that the
   rest might believe. For Lazarus rose to die again; we shall rise again
   to live for ever. Is it the Father that effects such a resurrection, or
   the Son? Nay verily, the Father in the Son. Consequently the Son, and
   the Father in the Son. Whence do we prove that He speaks of this
   resurrection? When He had said, "As the Father raiseth up the dead, and
   quickeneth them, so also the Son quickeneth whom He will." Lest we
   should understand here that resurrection which He performs for a
   miracle, not for eternal life, He proceeded, saying, "For the Father
   judgeth not any man, but all judgment hath He given to the Son." What
   is this? He was speaking of the resurrection of the dead, that "as the
   Father raiseth the dead, and quickeneth them, so also the Son
   quickeneth whom He will;" and immediately thereupon added as a reason,
   concerning the judgment, saying, "for the Father judgeth not any man,
   but all judgment hath He given to the Son." Why said He this, but to
   indicate that He had spoken of that resurrection of the dead which will
   take place in the judgment?

   12. "For," saith He, "the Father judgeth no man, but all judgment hath
   He given to the Son." A little before we were thinking that the Father
   doeth something which the Son doeth not, when He said, "The Father
   loveth the Son, and showeth Him all things that Himself doeth;" as
   though the Father were doing, and the Son were seeing. In this way
   there was creeping in upon our mind a carnal conception, as if the
   Father did what the Son did not; but that the Son was looking on while
   the Father showed what He was doing. Then, as the Father was doing what
   the Son did not, just now we see the Son doing what the Father doeth
   not. How He turns us about, and keeps our mind busy! He leads us hither
   and thither, will not allow us to remain in one place of the flesh,
   that by changing He may exercise us, by exercising He may cleanse us,
   by cleansing He may render us capable of receiving, and may fill us
   when made capable. What have these words to do with us? What was He
   speaking? What is He speaking? A little before, He said that the Father
   showeth to the Son whatever He doeth. I did see, as it were, the Father
   doing, the Son waiting to see; presently again, I see the Son doing,
   the Father idle: "For the Father judgeth not any man, but all judgment
   hath He given to the Son." When, therefore, the Son is about to judge,
   will the Father be idle, and not judge? What is this? What am I to
   understand? What dost Thou say, O Lord? Thou art God the Word, I am a
   man. Dost Thou say that "the Father judgeth not any man, but hath given
   all judgment to the Son"? I read in another place that Thou sayest, "I
   judge not any man; there is one who seeketh and judgeth." [432] Of whom
   sayest Thou, "There is one who seeketh and judgeth," unless it be of
   the Father? He maketh inquisition for thy wrongs, and judgeth for them.
   How is it to be understood here that "the Father judgeth not any man,
   but all judgment hath He given to the Son"? Let us ask Peter; let us
   hear him speaking in his epistle: "Christ suffered for us," saith he,
   "leaving us an example that we should follow His steps; who did no sin,
   neither was guile found in His mouth; who, when He was reviled, reviled
   not again; when He suffered wrong, He threatened not, but committed
   Himself to Him that judgeth righteously." [433] How is it true that
   "the Father judgeth not any man, but hath given all judgment to the
   Son"? We are here in perplexity, and being perplexed let us exert
   ourselves, that by exertion we may be purified. Let us endeavor as best
   we may, by His own gift, to penetrate the deep secrets of these words.
   It may be that we are acting rashly, in that we wish to discuss and to
   scrutinize the words of God. Yet why were they spoken, but to be known?
   Why did they sound forth, but to be heard? Why were they heard, but to
   be understood? Let Him greatly strengthen us, then, and bestow somewhat
   on us so far as He may deem worthy; and if we do not yet penetrate to
   the fountain, let us drink of the brook. Behold, John himself has
   flowed forth to us like a brook, conveyed to us the word from on high.
   He brought it low, and in a manner levelled it, that we may not dread
   the lofty One, but may draw nigh to Him that is low.

   13. By all means there is a sense, a true and strong sense, if somehow
   we can grasp it, in which "the Father judgeth not any man, but hath
   given all judgment to the Son." For this is said because none will
   appear to men in the judgment but the Son. The Father will be hidden,
   the Son will be manifest. In what will the Son be manifest? In the form
   in which He ascended. For in the form of God He was hidden with the
   Father; in the form of a servant, manifest to men. Not therefore "the
   Father judgeth any man, but all judgment hath He given to the Son:"
   only the manifest judgment, in which manifest judgment the Son will
   judge, since the same will appear to them that are to be judged. The
   Scripture shows us more clearly that it is the Son that will appear. On
   the fortieth day after His resurrection He ascended into heaven, while
   His disciples were looking on; and they hear the angelic voice: "Men of
   Galilee," saith it, "why stand ye gazing up into heaven? This same that
   is taken up from you into heaven, shall so come in like manner as ye
   have seen Him going into heaven." [434] In what manner did they see Him
   go? In the flesh, which they touched, which they handled, the wounds
   even of which they proved by touching; in that body in which He went in
   and out with them for forty days, manifesting Himself to them in truth,
   not in falsity; not a phantom, or shadow, or ghost, but, as Himself
   said, not deceiving them, "Handle and see, for a spirit hath not flesh
   and bones, as ye see me have." [435] That body is now indeed worthy of
   a heavenly habitation, not being subject to death, nor mutable by the
   lapse of ages. It is not as it had grown to that age from infancy, so
   from the age of manhood declines to old age: He remains as He ascended,
   to come to those to whom He willed His word to be preached before He
   comes. Thus will He come in human form, and this form the wicked will
   see; both they on the right shall see it, and they that are separated
   to the left shall see it: as it is written, "They shall look on Him
   whom they pierced." [436] If they shall look on Him whom they pierced,
   they shall look on that same body which they struck through with the
   spear; for a spear does not pierce the Word. This body, therefore, will
   the wicked be able to look on which they were able to wound. God hidden
   in the body they will not see: after the judgment He will be seen by
   those who will be on the right hand. This, then, is what He means when
   He saith, "The Father judgeth not any man, but all judgment hath He
   given to the Son,"--that the Son will come to judgment manifest,
   apparent to men in human body; saying to those on the right, "Come, ye
   blessed of my Father, receive the kingdom;" and to those on the left,
   "Go into everlasting fire, which is prepared for the devil and his
   angels." [437]

   14. Behold, that form of man will be seen by the godly and by the
   wicked, by the just and the unjust, by the believers and unbelievers,
   by those that rejoice and by those that mourn, by them that trusted and
   by them that are confounded: lo, seen it will be. When that form shall
   have appeared in the judgment, and the judgment shall have been
   finished, where it is said that the Father judgeth not any, but hath
   given all judgment to the Son, for this reason, that the Son will
   appear in the judgment in that form which He took from us. What shall
   be after this? When shall be seen the form of God, which all the
   faithful are thirsting to see? When shall be seen that Word which was
   in the beginning, God with God, by which all things were made? When
   shall be seen that form of God, of which the apostle saith, "Being in
   the form of God, He thought it not robbery to be equal with God"? [438]
   For great is that form, in which, moreover, the quality of the Father
   and Son is recognized; ineffable, incomprehensible, most of all to
   little ones. When shall this form be seen? Behold, on the right are the
   just, on the left are the unjust; all alike see the man, they see the
   Son of man, they see Him who was pierced, Him who was crucified they
   see: they see Him that was made low, Him who was born of the Virgin,
   the Lamb of the tribe of Judah they see. But when will they see the
   Word, God with God? He will be the very same even then, but the form of
   a servant will appear. The form of a servant will be shown to servants:
   the form of God will be reserved for sons. Wherefore let the servants
   be made sons: let them who are on the right hand go into the eternal
   inheritance promised of old, which the martyrs, though not seeing,
   believed, for the promise of which they poured out their blood without
   hesitation; let them go thither and see there. When shall they go
   thither? Let the Lord Himself say: "So those shall go into everlasting
   burning, but the righteous into life eternal." [439]

   15. Behold, He has named eternal life. Has He told us that we shall
   there see and know the Father and Son? What if we shall live for ever,
   yet not see that Father and Son? Hear, in another place, where He has
   named eternal life, and expressed what eternal life is: "Be not afraid;
   I do not deceive thee; not without cause have I promised to them that
   love me, saying, He that hath my commandments, and keepeth them, he it
   is that loveth me; and he that loveth me, shall be loved of my Father,
   and I will love him, and will show myself to him.'" [440] Let us answer
   the Lord, and say, What great thing is this, O Lord our God? What great
   thing is it? Wilt Thou show Thyself to us? What, then, didst Thou not
   show Thyself to the Jews also? Did not they see Thee who crucified
   Thee? But Thou wilt show Thyself in the judgment, when we shall stand
   at Thy right hand; will not also they who will stand on Thy left see
   Thee? What is it that Thou wilt show Thyself to us? Do we, indeed, not
   see Thee now when Thou art speaking? He makes answer: I will show
   myself in the form of God; just now you see the form of a servant. I
   will not deceive thee, O faithful man; believe that thou shall see.
   Thou lovest, and yet thou dost not see: shall not love itself lead thee
   to see? Love, persevere in loving; I will not disappoint thy love,
   saith He, I who have purified thy heart. For why have I purified thy
   heart, but to the end that God may be seen by thee? For "blessed are
   the pure in heart, for they shall see God." [441] "But this," saith the
   servant, as if disputing with the Lord, "Thou didst not express, when
   Thou didst say, The righteous shall go into life eternal;' Thou didst
   not say, They shall go to see me in the form of God, and to see the
   Father, with whom I am equal." Observe what He said elsewhere: "This is
   life eternal, that they may know Thee the one true God, and Jesus
   Christ whom Thou hast sent." [442]

   16. And immediately, then, after the judgment mentioned, all which the
   Father, not judging any man, hath given to the Son, what shall be? What
   follows? "That all may honor the Son, even as they honor the Father."
   The Jews honor the Father, despise the Son. For the Son was seen as a
   servant, the Father was honored as God. But the Son will appear equal
   with the Father, that all may honor the Son, even as they honor the
   Father. This we have, therefore, now in faith. Let not the Jew say, "I
   honor the Father; what have I to do with the Son?" Let him be answered,
   "He that honoreth not the Son, honoreth not the Father. Thou liest
   every way; thou blasphemest the Son, and dost wrong to the Father. For
   the Father sent the Son, and thou despisest Him whom the Father sent.
   How canst thou honor the sender, who blasphemest the sent?"

   17. Behold, says some one, the Son has been sent; and the Father is
   greater, because He sent. Withdraw from the flesh; the old man suggests
   oldness in time. Let the ancient, the perpetual, the eternal, to thee
   the new, call off thy understanding from time to this. Is the Son less
   because He is said to have been sent? I hear of a sending, not a
   separation. But yet, saith he, among men we see that he who sends is
   greater than he who is sent. Be it so; but human affairs deceive a man;
   divine things purge him. Do not regard things human, in which the
   sender appears greater, the sent less; notwithstanding, things human
   themselves bear testimony against thee. Just as, for example, if a man
   wishes to ask a woman to wife, and, not being able to do this in
   person, sends a friend to ask for him. And there are many cases in
   which the greater is chosen to be sent by the less. Why, then, wouldst
   thou now raise a captious objection, because the one has sent, the
   other is sent? The sun sends out a ray, but does not separate it; the
   moon sends out her sheen, but does not separate it; a lamp sheds light,
   but does not separate it: I see there a sending forth, not a
   separation. For if thou seekest examples from human things, O heretical
   vanity, although, as I have said, even human things in some instances
   refute thee, and convict of error; yet consider how different it is in
   the case of things human, from which you wish to deduce examples for
   things divine. A man that sends remains himself behind, while only the
   man that is sent goes forward. Does the man who sends go with him whom
   he sends? Yet the Father, who sent the Son, has not departed from the
   Son. Hear the Lord Himself saying, "Behold, the hour is coming, when
   every one shall depart to his own, and ye will leave me alone; but I am
   not alone, because the Father is with me." [443] How has He, with whom
   He came, sent Him? How has He, from whom He has not departed, sent Him?
   In another place He said, "The Father abiding in me doeth the works."
   [444] Behold, the Father is in Him, works in Him. The Father sending
   has not departed from the Son sent, because the sent and the sender are
   one.
     __________________________________________________________________

   [419] Wisd. ix. 15.

   [420] John i. 3, 10.

   [421] 1 Cor. i. 24.

   [422] Wisd. vii. 26.

   [423] Wisd. viii. 1.

   [424] Acts ix. 4.

   [425] Matt. xxv. 31-40.

   [426] Eph. iv. 14.

   [427] 1 Cor. xii. 27.

   [428] John i. 14.

   [429] John xi. 41-44.

   [430] Luke vii. 14.

   [431] Luke viii. 54.

   [432] John viii. 15.

   [433] 1 Pet. ii. 21-23.

   [434] Acts i. 3-11.

   [435] Luke xxiv. 39.

   [436] Zech. xii. 13.

   [437] Matt. xxv. 34, 41.

   [438] Phil. ii. 6.

   [439] Matt. xxv. 46.

   [440] John xiv. 21.

   [441] Matt. v. 8.

   [442] John xvii. 3.

   [443] John xvi. 32.

   [444] John xiv. 10.
     __________________________________________________________________

   Tractate XXII.

   Chapter V. 24-30

   Upon the discourses delivered yesterday and the day before, follows the
   Gospel lesson of to-day, which we must endeavor to expound in due
   course, not indeed proportionably to its importance, but according to
   our ability: both because you take in, not according to the
   bountifulness of the gushing fountain, but according to your moderate
   capacity; and we too speak into your ears, not so much as the fountain
   gives forth, but so much as we are able to take in we convey into your
   minds,--the matter itself working more fruitfully in your hearts than
   we in your ears. For a great matter is treated of, not by great
   masters, nay, rather by very small; but He who, being great, for our
   sakes became small, gives us hope and confidence. For if we were not
   encouraged by Him, and invited to understand Him; if He abandoned us as
   contemptible, since we were not able to partake His divinity if He did
   not partake our mortality and come to us to speak His gospel to us; if
   He had not willed to partake with us what in us is abject and most
   small,--then we might think that He who took on Himself our smallness,
   had not been willing to bestow on us His own greatness. This I have
   said lest any should blame us as over-bold in handling these matters,
   or despair of himself that he should be able to understand, by God's
   gift, what the Son of God has deigned to speak to him. Therefore what
   He has deigned to speak to us, we ought to believe that He meant us to
   understand. But if we do not understand, He, being asked, gives
   understanding, who gave His Word unasked.

   2. Lo, what these secrets of His words are, consider well. "Verily,
   verily, I say unto you, Whoso heareth my word, and believeth on Him
   that sent me, hath eternal life." Surely we are all striving after
   eternal life: and He saith, "Whoso heareth my word, and believeth Him
   that sent me, hath eternal life." Then, would He have us hear His word,
   and yet would He not have us understand it? Since, if in hearing and
   believing is eternal life, much more in understanding. But the action
   of piety is faith, the fruit of faith understanding, that we may come
   to eternal life, when there will be no reading of Gospel to us; but
   after all pages of reading and the voice of reader and preacher have
   been removed out of the way, He, who has at this time dispensed to us
   the gospel, will Himself appear to all that are His, now present with
   Him with purged heart and in an immortal body never more to die,
   cleansing and enlightening them, now living and seeing how that "in the
   beginning was the Word, and the Word was with God." Therefore let us
   consider at this time who we are, and ponder whom we hear. Christ is
   God, and He is speaking with men. He would have them to apprehend Him,
   let Him make them capable; He would have them see Him, let Him open
   their eyes. It is not, however, without cause that He speaks to us, but
   because that is true which He promises to us.

   3. "Whoso heareth my words," saith He, "and believeth Him that sent me,
   hath eternal life, and shall not come into judgment, but is passed from
   death unto life." Where, when do we come from death to life, that we
   come not into judgment? In this life there is a passing from death to
   life; in this life, which is not yet life, there is a passing hence
   from death unto life. What is that passing? "Whoso heareth my words,"
   He said, "and believeth Him that sent me." Observing these, thou
   believest and passest. And does a man pass while standing? Evidently;
   for in body he stands, in mind he passes. Where was he, whence he
   should pass, and whither does he pass? He passes from death to life.
   Look at a man standing, in whom all that is here said may happen. He
   stands, he hears, perhaps he did not believe, by hearing he believes: a
   little before he did not believe, just now he believes; he has made a
   passage, as it were, from the region of unbelief to the region of
   faith, by motion of the heart, not of the body, by a motion into the
   better; because they who again abandon faith move into the worse.
   Behold, in this life, which, just as I have said, is not yet life,
   there is a passing from death to life, so that there may not be a
   coming into judgment. But why did I say that it is not yet life? If
   this were life, the Lord would not have said to a certain man, "If thou
   wilt come into life, keep the commandments." [445] For He saith not to
   him, If thou wilt come into eternal life; He did not add eternal, but
   said only life. Therefore this life is not to be named life, because it
   is not a true life. What is true life, but that which is eternal life?
   Hear the apostle speaking to Timothy, when he says, "Charge them that
   are rich in this world, not to be high-minded, nor to trust in
   uncertain riches, but in the living God, who giveth us all things
   richly to enjoy; let them do good, be rich in good works, ready to
   distribute, to communicate." Why does he say this? Hear what follows:
   "Let them lay up in store for themselves a good foundation for the time
   to come, that they may lay hold of the true life." [446] If they ought
   to lay up for themselves a good foundation for the time to come, in
   order to lay hold of the true life, surely this in which they were is a
   false life. For why shouldest thou desire to lay hold of the true, if
   thou hast the true already? Is the true to be laid hold of? There must
   then be a departing from the false. And by what way must be the
   departing? Whither? Hear, believe; and thou makest the passage from
   death into life, and comest not into judgment.

   4. What is this, "and thou comest not into judgment"? And who will be
   better than the Apostle Paul, who saith, "We must all appear before the
   judgment-seat of Christ, that every one may there receive what he has
   done in the body, whether it be good or evil"? [447] Paul saith, "We
   must all appear before the judgment-seat of Christ;" and darest thou
   promise to thyself that thou shalt not come into judgment? Be it far
   from me, sayest thou, that I should dare promise this to myself. But I
   believe Him that doth promise. The Saviour speaks, the Truth promises,
   Himself said to me, "Whoso heareth my words, and believeth Him that
   sent me, hath eternal life, and makes a passage from death unto life,
   and shall not come into judgment." I then have heard the words of my
   Lord, and I have believed; so now, when I was an unbeliever, I became a
   believer; even as He warned me, I passed from death to life, I come not
   into judgment; not by my presumption, but by His promise. Does Paul,
   however, speak contrary to Christ, the servant against his Lord, the
   disciple against his Master, the man against God; so that, when the
   Lord saith, "Whoso heareth and believeth, passeth from death to life,"
   the apostle should say, "We must all appear before the judgment-seat of
   Christ"? Otherwise, if he comes not into judgment who appears before
   the judgment-seat, I know not how to understand it.

   5. The Lord our God then reveals it, and by His Scriptures puts us in
   mind how it may be understood when judgment is spoken of. I exhort you,
   therefore, to give attention. Sometimes judgment means punishment,
   sometimes it means discrimination. According to that mode of speech in
   which judgment means discrimination, "we must all appear before the
   judgment-seat of Christ that" a man "may there receive what things he
   has done in the body, whether it be good or ill." For this same is a
   discrimination, to distribute good things to the good, evil things to
   the evil. For if judgment were always to be taken in a bad sense, the
   psalm would not say, "Judge me, O God." Perhaps some one is surprised
   when he hears one say, "Judge me, O God." For man is wont to say,
   "Forgive me, O God;" "Spare me, O God." Who is it that says, "Judge me,
   O God"? Sometimes in the psalm this very verse even is placed in the
   pause, [448] to be given out by the reader and responded by the people.
   Does it not perhaps strike some man's heart so much that he is afraid
   to sing and to say to God, "Judge me, O God"? And yet the people sing
   it with confidence, and do not imagine that they wish an evil thing in
   that which they have learned from the divine word; even if they do not
   well understand it, they believe that what they sing is something good.
   And yet even the psalm itself has not left a man without an insight
   into the meaning of it. For, going on, it shows in the words that
   follow what kind of judgment it spoke of; that it is not one of
   condemnation, but of discrimination. For saith it, "Judge me, O God."
   What means "Judge me, O God, and discern my cause from an unholy
   nation"? According to this judgment of discerning, then, "we must all
   appear before the judgment-seat of Christ." But again, according to the
   judgment of condemnation, "Whoso heareth my words," saith He, "and
   believeth Him that sent me, hath eternal life, and shall not come into
   judgment, but makes a passage from death to life." What is "shall not
   come into judgment?" Shall not come into condemnation. Let us prove
   from the Scriptures that judgment is put where punishment is
   understood; although also in this very passage, a little further on,
   you will hear the same term judgment put for nothing else than for
   condemnation and punishment. Yet the apostle says in a certain place,
   writing to those who abused the body, what the faithful among you know;
   and because they abused it, they were chastised by the scourge of the
   Lord. For he says to them, "Many among you are weak and sickly, and
   deeply sleep." For many therefore even died. And he went on: "For if we
   judged ourselves, we should not be judged by the Lord;" that is, if we
   reproved ourselves, we should not be reproved by the Lord. "But when we
   are judged, we are chastened by the Lord, that we may not be condemned
   with the world." [449] There are therefore those who are judged here
   according to punishment, that they may be spared there; there are those
   who are spared here, that they may be the more abundantly tormented
   there; and there are those to whom the very punishments are meted out
   without the scourge of punishment, if they be not corrected by the
   scourge of God; that, since here they have despised the Father that
   scourgeth, they may there feel the Judge that punisheth. Therefore
   there is a judgment into which God, that is, the Son of God, will in
   the end send the devil and his angels, and all the unbelieving and
   ungodly with him. To this judgment, he who, now believing, passes from
   death unto life, shall not come.

   6. For, lest thou shouldest think that by believing thou art not to die
   according to the flesh, or lest, understanding it carnally, thou
   shouldest say to thyself, "My Lord has said to me, Whoso heareth my
   words, and believeth Him that sent me, is passed from death to life: I
   then have believed, I am not to die;" be assured that thou shalt pay
   that penalty, death, which thou owest by the punishment of Adam. For
   he, in whom we all then were, received this sentence, "Thou shalt
   surely die;" [450] nor can the divine sentence be made void. But after
   thou hast paid the death of the old man, thou shalt be received into
   the eternal life of the new man, and shalt pass from death to life.
   Mean while, make the transition of life now. What is thy life? Faith:
   "The just doth live by faith." [451] The unbelievers, what of them?
   They are dead. Among such dead was he, in the body, of whom the Lord
   says, "Let the dead bury their dead." [452] So, then, even in this life
   there are dead, and there are living; all live in a sense. Who are
   dead? They who have not believed. Who are living? They who have
   believed. What is said to the dead by the apostle? "Arise, thou that
   sleepest." But, quoth an objector, he said sleep, not death. Hear what
   follows: "Arise, thou that sleepest, and come forth from the dead." And
   as if the sleeper said, Whither shall I go? "And Christ shall give thee
   light." [453] Christ having enlightened thee, now believing,
   immediately thou makest a passage from death to life: abide in that to
   which thou hast passed, and thou shalt not come into judgment.

   7. Himself explains that already, and goes on, "Verily, verily, I say
   unto you." In case, because He said "is passed from death to life," we
   should understand this of the future resurrection, and willing to show
   that he who believes is passed, and that to pass from death to life is
   to pass from unbelief to faith, from injustice to justice, from pride
   to humility, from hatred to charity, He saith now, "Verily, verily, I
   say unto you, The hour cometh, and now is." What more evident? "And now
   is, when the dead shall hear the voice of the Son of God, and they that
   hear shall live." We have already spoken of these dead. What think we,
   my brethren? Are there no dead in this crowd that hear me? They who
   believe and act according to the true faith do live, and are not dead.
   But they who either do not believe, or believe as the devils believe,
   trembling, [454] and living wickedly, confessing the Son of God, and
   without charity, must rather be esteemed dead. This hour, however, is
   still passing. For the hour of which the Lord spoke will not be an hour
   of the twelve hours of a day. From the time when He spoke even to the
   present, and even to the end of the world, the same one hour is
   passing; of which hour John saith in his epistle, "Little children, it
   is the last hour." [455] Therefore, is now. Whoso is alive, let him
   live; whoso was dead, let him live; let him hear the voice of the Son
   of God, who lay dead; let him arise and live. The Lord cried out at the
   sepulchre of Lazarus, and he that was four days dead arose. He who
   stank in the grave came forth into the air. He was buried, a stone was
   laid over him: the voice of the Saviour burst asunder the hardness of
   the stone; and thy heart is so hard, that Divine Voice does not yet
   break it! Rise in thy heart; go forth from thy tomb. For thou wast
   lying dead in thy heart as in a tomb, and pressed down by the weight of
   evil habit as by a stone. Rise, and go forth. What is Rise, and go
   forth? Believe and confess. For he that has believed has risen; he that
   confesses is gone forth. Why said we that he who confesses is gone
   forth? Because he was hid before confessing; but when he does confess,
   he goes forth from darkness to light. And after he has confessed, what
   is said to the servants? What was said beside the corpse of Lazarus?
   "Loose him, and let him go." How? As it was said to His servants the
   apostles, "What things ye shall loose on earth, shall be loosed in
   heaven." [456]

   8. "The hour cometh, and now is, when the dead shall hear the voice of
   the Son of God; and they that hear shall live." From what source shall
   they live? From life. From what life? From Christ. How do we prove that
   the source is Christ the life? "I am," saith He, "the way, the truth,
   and the life." [457] Dost thou wish to walk? "I am the way." Dost thou
   wish not to be deceived? "I am the truth." Wouldest thou not die? "I am
   the life." This saith thy Saviour to thee: There is not whither thou
   mayest go but to me; there is not whereby thou mayest go but by me.
   Therefore this hour is going on now, this act is clearly taking place,
   and does not at all cease. Men who were dead, rise; they pass over to
   life; at the voice of the Son of God they live; from Him they live,
   while persevering in the faith of Him. For the Son hath life, whence He
   has it that they that believe shall live.

   9. And how hath He? Even as the Father hath. Hear Himself saying, "For
   as the Father hath life in Himself, so also hath He given to the Son to
   have life in Himself." Brethren, I shall speak as I shall be able. For
   these are those words that perplex the puny understanding. Why has He
   added, "in Himself"? It would suffice to say, "For as the Father hath
   life, so also hath He given to the Son to have life." He added, "in
   Himself:" for the Father "hath life in Himself," and the Son hath life
   in Himself. He meant us to understand something in that which He saith,
   "in Himself." And here a secret matter is shut up in this word; let
   there be knocking, that there may be an opening. O Lord, what is this
   that Thou hast said? Wherefore hast Thou added, "in Himself"? For did
   not Paul the apostle, whom Thou madest to live, have life? He had, said
   He. As for men that were dead to be made alive, and at Thy word to pass
   unto life by believing; when they shall have passed, will they not have
   life in Thee? They shall have life; for I said also a little before,
   "Whoso heareth my words, and believeth Him that sent me, hath eternal
   life." Therefore those that believe in Thee have life; and Thou hast
   not said, "in themselves." But when Thou speakest of the Father, "even
   as the Father hath life in Himself;" again, when Thou speakest of
   Thyself, Thou saidst, "So also hath He given to the Son to have life in
   Himself." Even as He hath, so gave He to have. Where hath He? "In
   Himself." Where gave He to have? "In Himself." Where hath Paul life?
   Not in himself, but in Christ. Where hast thou, believer? Not in
   thyself, but in Christ. Let us see whether the apostle says this: "Now
   I live; but not I, but Christ liveth in me." [458] Our life, as ours,
   that is, of our own personal will, will be only evil, sinful,
   unrighteous; but the life in us that is good is from God, not from
   ourselves; it is given to us by God, not by ourselves. But Christ hath
   life in Himself, as the Father hath, because He is the Word of God.
   With Him, it is not the case that He liveth now ill, now well; but as
   for man, he liveth now ill, now well. He who was living ill, was in his
   own life; he who is living well, is passed to the life of Christ. Thou
   art made a partaker of life; thou wast not that which thou hast
   received, but wast one who received: but it is not so with the Son of
   God as if at first He was without life, and then received life. For if
   thus He received life, He would not have it in Himself. For, indeed,
   what is in Himself? That He should Himself be the very life.

   10. I may perhaps declare that matter more plainly still. One lights a
   candle: that candle, for example, so far as regards the little flame
   which shines there--that fire has light in itself; but thine eyes,
   which lay idle and saw nothing, in the absence of the candle, now have
   light also, but not in themselves. Further, if they turn away from the
   candle, they are made dark; if they turn to it, they are illumined. But
   certainly that fire shines so long as it exists: if thou wouldst take
   the light from it, thou dost also at the same time extinguish it; for
   without the light it cannot remain. But Christ is light
   inextinguishable and co-eternal with the Father, always bright, always
   shining, always burning: for if He were not burning, would it be said
   in the psalm, "Nor is there any that can hide himself from his heat?"
   [459] But thou wast cold in thy sin; thou turnest that thou mayest
   become warm; if thou wilt turn away, thou wilt become cold. In thy sin
   thou wast dark; thou turnest in order to be enlightened; if thou
   turnest away, thou wilt become dark. Therefore, because in thyself thou
   wast darkness, when thou shalt be enlightened, thou wilt be light,
   though in the light. For saith the apostle, "Ye were once darkness, but
   now light in the Lord." [460] When he had said, "but now light," he
   added, "in the Lord." Therefore in thyself darkness, "light in the
   Lord." In what way "light"? Because by participation of that light thou
   art light. But if thou wilt depart from the light by which thou art
   enlightened, thou returnest to thy darkness. Not so Christ, not so the
   Word of God. But how not? "As the Father hath life in Himself, so hath
   He given also to the Son to have life in Himself;" so that He lives,
   not by participation, but unchangeably, and is altogether Himself life.
   "So hath He given also to the Son to have life." Even as He hath, so
   has He given. What is the difference? For the one gave, the other
   received. Was He already in being when He received? Are we to
   understand that Christ was at any time in being without light, when
   Himself is the wisdom of the Father, of which it is said, "It is the
   brightness of the eternal light?" [461] Therefore what is said, "gave
   to the Son," is such as if it were said, "begat the Son;" for by
   begetting He gave. As He gave Him to be, so He gave Him to be life, so
   also gave Him to be life in Himself. What is that, to be life in
   Himself? Not to need life from elsewhere, but to be Himself the
   plenitude of life, out of which others believing should have life while
   they lived. "Hath given Him," then, "to have life in Himself." Hath
   given as to whom? As to His own Word, as to Him who "in the beginning
   was the Word, and the Word was with God."

   11. Afterwards, because He was made man, what gave He to Him? "And hath
   given Him authority to execute judgment, because He is the Son of man."
   In that He is the Son of God, "As the Father hath life in Himself, so
   also hath He given to the Son to have life in Himself;" in that He is
   the Son of man, "He hath given Him authority of executing judgment."
   This is what I ex plained to you yesterday, my beloved, that in the
   judgment man will be seen, but God will not be seen; but after the
   judgment, God will be seen by those who have prevailed in the judgment,
   but by the wicked He will not be seen. Since, therefore, the man will
   be seen in the judgment in that form in which He will so come as He
   ascended, for that reason He had said above, "The Father judgeth not
   any man, but hath given all judgment to the Son." He repeats the same
   thing also in this place, when He says, "And hath given Him authority
   of executing judgment, because He is the Son of man." As if thou wert
   to say, "hath given Him authority of executing judgment." In what way?
   When He had not that authority of executing judgment? Since "in the
   beginning was the Word, and the Word was with God, and the Word was
   God;" since "all things were made by Him," did He not already have
   authority of executing judgment? Yes, but according to this, I say, "He
   gave Him authority of executing judgment, because He is the Son of
   man:" according to this, He received authority of judging "because He
   is the Son of man." For in that He is the Son of God, He always had
   this authority. He that was crucified, received; He who was in death,
   is in life: the Word of God never was in death, but is always in life.

   12. Now, therefore, as to a resurrection, perhaps some one of us was
   saying: Behold, we have risen; he who hears Christ, and believes, and
   is passed from death to life, also will not come into judgment. The
   hour cometh, and now is, that whoso heareth the voice of the Son of God
   shall live: he was dead, he has heard; behold, he doth rise. What is
   this that is said, that there is to be a resurrection afterwards? Spare
   thyself, do not hasten the sentence, lest thou hurry after it. There
   is, indeed, this resurrection which comes to pass now; unbelievers were
   dead, the unrighteous were dead; the righteous live, they pass from the
   death of unbelief to the life of faith. But do not thence believe that
   there will not be a resurrection afterwards of the body; believe that
   there will be a resurrection of the body also. For hear what follows
   after the declaration of this resurrection which is by faith, lest any
   should think this to be the only resurrection, or fall into that
   desperation and error of men who perverted the thoughts of others,
   "saying that the resurrection is past already," of whom the apostle
   saith, "and they overthrow the faith of some." [462] For I believe that
   they were saying to them such words as these: "Behold, when the Lord
   saith, And he that believeth in me is passed from death unto life;" the
   resurrection has already taken place in believing men, who were before
   unbelievers: how can a second resurrection be meant?" Thanks to our
   Lord God, He supports the wavering, directs the perplexed, confirms the
   doubting. Hear what follows, now that thou hast not whereof to make to
   thyself the darkness of death. If thou hast believed, believe the
   whole. What whole, sayest thou, am I to believe? Hear what He saith:
   "Marvel not at this," namely, that He gave to the Son authority of
   making judgment. I say, in the end of the world, saith He. How in the
   end? "Do not marvel at this; for the hour cometh." Here He has not
   said, "and now is." In reference to that resurrection of faith, what
   did He say? "The hour cometh, and now is." In reference to that
   resurrection which He intimates there will be of dead bodies, He said,
   "The hour cometh;" He has not said, "and now is," because it is to come
   in the end of the world.

   13. And whence, sayest thou, dost thou prove to me that He spoke about
   the resurrection itself? If thou hear patiently, thou wilt presently
   prove it to thyself. Let us go on then: "Marvel not at this; for the
   hour cometh, in which all that are in the graves." What more evident
   than this resurrection? A while ago, He had not said, "they that are in
   the graves," but, "The dead shall hear the voice of the Son of God; and
   they that hear shall live." He has not said, some shall live, others
   shall be damned; because all who believe shall live. But what does He
   say concerning the graves? "All that are in the graves shall hear His
   voice, and shall come forth." He said not, "shall hear and live." For
   if they have lived wickedly, and lay in the graves, they shall rise to
   death, not to life. Let us see, then, who shall come forth. Although, a
   little before, the dead by hearing and believing did live, there was no
   distinction there made: it was not said, The dead shall hear the voice
   of the Son of God; and when they shall have heard, some shall live, and
   some shall be damned; but, "all that hear shall live:" because they
   that believe shall live, they that have charity shall live, and none of
   them shall die. But concerning the graves, "They shall hear His voice,
   and come forth: they that have done well, to the resurrection of life;
   they that have done ill, to the resurrection of judgment." This is the
   judgment, that punishment of which He had said a while before, "Whoso
   believeth in me is passed from death to life," and shall not come into
   judgment.

   14. "I cannot of myself do anything; as I hear I judge, and my judgment
   is just." If as Thou hearest Thou judgest, of whom dost Thou hear? If
   of the Father, yet surely "the Father judgeth not any man, but hath
   given all judgment to the Son." When dost Thou, being in a manner the
   Father's herald, declare what Thou hearest? I speak what I hear,
   because what the Father is, that I am: for, indeed, speaking is my
   function; because I am the Father's Word. For this Christ says to thee.
   Thereupon, of thine. What is "As I hear I judge," but "As I am"? For in
   what manner does Christ hear? Let us inquire, brethren, I beg of you.
   Does Christ hear of the Father? How doth the Father speak to Him?
   Undoubtedly, if He speaks to Him, He uses words to Him; for every one
   who says something to any one, says it by a word. How doth the Father
   speak to the Son, seeing that the Son is the Father's Word? Whatever
   the Father says to us, He says it by His Word: the Word of the Father
   is the Son; by what other word, then, doth He speak to the Word
   Himself? God is one, has one Word, contains all things in one Word.
   What does that mean, then, "As I hear, I judge?" Just as I am of the
   Father, so I judge. Therefore "my judgment is just." If Thou doest
   nothing of Thyself, O Lord Jesus, as carnal men think; if Thou doest
   nothing of Thyself, how didst Thou say a while before, "So also the Son
   quickeneth whom He will"? Just now Thou sayest, Of myself I do nothing.
   But what does the Son declare, but that He is of the Father? He that is
   of the Father is not of Himself. If the Son were of Himself, He would
   not be the Son: He is of the Father. That the Father is, is not of the
   Son; that the Son is, is of the Father. Equal to the Father; but yet
   the Son of the Father, not the Father of the Son.

   15. "Because I seek not my own will, but the will of Him that sent me."
   The Only Son saith, "I seek not my own will," and yet men desire to do
   their own will! To such a degree does He who is equal to the Father
   humble Himself; and to such a degree does He extol Himself, who lies in
   the lowest depth, and cannot rise except a hand is reached to Him! Let
   us then do the will of the Father, the will of the Son, the will of the
   Holy Ghost; because of this Trinity there is one will, one power, one
   majesty. Yet for that reason saith the Son, "I came not to do mine own
   will, but the will of Him that sent me;" because Christ is not of
   Himself, but of the Father. But what He had that He might appear as a
   man, He assumed of the creature which He himself formed.
     __________________________________________________________________

   [445] Matt. xix. 17.

   [446] 1 Tim. vi. 17-19.

   [447] 2 Cor. v. 10.

   [448] Diapsalma.

   [449] 1 Cor. xi. 30, 32.

   [450] Gen. ii. 17.

   [451] Hab. ii. 14; Rom. i. 17.

   [452] Matt. viii. 22.

   [453] Eph. i. 14.

   [454] Jas. ii. 19.

   [455] 1 John ii. 18.

   [456] Matt. xviii. 18.

   [457] John xiv. 6.

   [458] Gal. ii. 20.

   [459] Ps. xix. 7.

   [460] Eph. v. 8.

   [461] Wisd. vii. 26.

   [462] 2 Tim. ii. 18.
     __________________________________________________________________

   Tractate XXIII.

   Chapter V. 19-40

   1. In a certain place in the Gospel, the Lord says that the prudent
   hearer of His word ought to be like a man who, wishing to build a
   house, digs deeply until he comes to the foundation of stability on the
   rock, and there establishes in security what he builds against the
   violence of the flood; so that, when the flood comes, it may be rather
   beaten back by the strength of the building. than bring ruin on that
   house by the force of its pressure. [463] Let us regard the Scripture
   of God to be, as it were, the field where we wish to build something.
   Let us not be slothful, nor be content with the surface; let us dig
   deeply until we come to the rock: "And that rock was Christ." [464]

   2. The passage read to-day has spoken to us of the witness of the Lord,
   that He does not hold the witness of men necessary, but has a greater
   witness than men; and He has told us what this witness is: "The works,"
   saith He, "which I do bear witness of me." Then He added, "And the
   Father that sent me beareth witness of me." The very works also which
   He doeth, He says that He has received from the Father. The works,
   therefore, bear witness, the Father bears witness. Has John borne no
   witness? He did clearly bear witness, but as a lamp; not to satisfy
   friends, but to confound enemies: for it had been predicted long before
   by the person of the Father, "I have prepared a lamp for mine Anointed:
   I will clothe His enemies with confusion; but upon Him shall flourish
   my sanctification." [465] Be it that thou wert left in the dark in the
   night-time, thou didst direct thy attention to the lamp, thou didst
   admire the lamp, and didst exult at its light. But that lamp says that
   there is a sun, in which thou oughtest to exult; and though it burns in
   the night, it bids thee to be looking out for the day. Therefore it is
   not the case that there was no need of that man's testimony. For
   wherefore was he sent, if there was no need of him? But, on the
   contrary, lest man should stay at the lamp, and think the light of the
   lamp to be sufficient for him, therefore the Lord neither says that
   this lamp had been superfluous, nor yet doth He say that thou oughtest
   to stay at the lamp. The Scripture of God utters another testimony:
   there undoubtedly God hath borne witness to His Son, and in that
   Scripture the Jews had placed their hope,--namely, in the law of God,
   given by Moses His servant. "Search the Scripture," saith He, "in which
   ye think ye have eternal life: the same bears witness of me; and ye
   will not come to me that ye may have life." Why do ye think that in the
   Scripture ye have eternal life? Ask itself to whom does it bear
   witness, and understand what is eternal life. And because for the sake
   of Moses they were willing to reject Christ, as an adversary to the
   ordinances and precepts of Moses, He convicts those same men as by
   another lamp.

   3. For, indeed, all men are lamps, since they can be both lighted and
   extinguished. Moreover, when the lamps are wise, they shine and glow
   with the Spirit; yet also, if they did burn and are put out, they even
   stink. The servants of God remain good lamps by the oil of His mercy,
   not by their own strength. The free grace of God, truly, is the oil of
   the lamps. "For I have labored more than they all," saith a certain
   lamp; and lest he should seem to burn by his own strength, he added,
   "But not I, but the grace of God that was with me." [466] All prophecy,
   therefore, before the coming of the Lord, is a lamp. Of this lamp the
   Apostle Peter says: "We have a more sure word of prophecy, to which ye
   do well giving heed, as unto a lamp shining in a dark place, until the
   day dawn, and the day-star arise in your hearts." [467] Accordingly the
   prophets are lamps, and all prophecy one great lamp. What of the
   apostles? Are not they, too, lamps? They are, clearly. He alone is not
   a lamp. For He is not lighted and put out; because "even as the Father
   hath life in Himself, so hath He given to the Son to have life in
   Himself." The apostles also, I say, are lamps; and they give thanks
   because they were both lighted by the light of truth, and are burning
   with the spirit of charity, and supplied with the oil of God's grace.
   If they were not lamps, the Lord would not say to them, "Ye are the
   light of the world." For after He said, "Ye are the light of the
   world," He shows that they should not think themselves such a light as
   that of which it is said, "That was the true light, that enlighteneth
   every man coming into this world." But this was said of the Lord at
   that time when He was distinguished from John (the Baptist). Of John
   the Baptist, indeed, it had been said, "He was not the light, but that
   he might bear witness of the light." [468] And lest thou shouldst say,
   How was he not the light, of whom Christ says that "he was a lamp"?--I
   answer, In comparison of the other light, he was not light. For "that
   was the true light that enlighteneth every man coming into this world."
   Accordingly, when He said also to the disciples, "Ye are the light of
   the world," lest they should imagine that anything was attributed to
   them which was to be understood of Christ alone, and thus the lamps
   should be extinguished by the wind of pride, when He had said, "Ye are
   the light of the world," He immediately subjoined, "A city that is set
   on a hill cannot be hid; neither do men light a candle and put it under
   a bushel, but an a candlestick, that it may shine on all that are in
   the house." But what if He did not call the apostles the candle, but
   the lighters of the candle, which they were to put on a candlestick?
   Hear that He called themselves the candle. "So let your light shine,"
   saith He, "before men, that they, seeing your good works, may glorify,"
   not you, but "your Father who is in heaven." [469]

   4. Wherefore both Moses bore witness to Christ, and John bore witness
   to Christ, and all the other prophets and apostles bore witness to
   Christ. Before all these testimonies He places the testimony of His own
   works. Because through those men too, it was God and none other that
   bore witness to His Son. But yet in another way God bears testimony to
   His Son. God reveals His Son through the Son Himself, He reveals
   Himself through the Son. To Him, if a man shall have been able to
   reach, he shall need no lamps; and by truly digging deep, he will carry
   down his building to the rock.

   5. The lesson of to-day, brethren, is easy; but on account of what was
   due yesterday (for I know what I have delayed, not withdrawn, and the
   Lord has deigned to allow me even to-day to speak to you), recall to
   mind what you ought to demand, if perhaps, while preserving piety and
   wholesome humility, we may in some measure stretch out ourselves, not
   against God, but towards Him, and lift up our soul, pouring it out
   above us, like the Psalmist, to whom it was said, "Where is thy God?"
   "On these things," saith he, "I meditated, and poured out my soul above
   me." [470] Therefore let us lift up our soul to God, not against God;
   for this also is said, "To Thee, O Lord, I have lifted up my soul."
   [471] And let us lift it up with His own assistance, for it is heavy.
   And from what cause is it heavy? Because the body which is corrupt
   weighs down the soul, and the earthly tabernacle depresses the mind
   while meditating on many things. [472] Let us try, then, whether we may
   not be able to withdraw our mind from many things in order to
   concentrate it on one, and to raise it to one (which indeed we cannot
   do, as I have said, unless He assist us who wills our souls to be
   raised to Himself). And so we may apprehend in some measure how the
   Word of God, the only begotten of the Father, the co-eternal and equal
   with the Father, doeth not anything except what He seeth the Father
   doing, whilst yet the Father Himself doeth not anything but through the
   Son, who seeth Him doing. Since the Lord Jesus, as it seems to
   me,--willing here to make known some great matter to those that give
   attention to it, and to pour into those that are capable of receiving,
   and to rouse, on the other hand, the incapable to assiduity, in order
   that, while not yet understanding, they may by right living be made
   capable,--has intimated to us that the human soul and rational mind
   which is in man, not in the beast, is invigorated, enlightened, and
   made happy in no other way than by the very substance of God: that the
   soul itself gets somewhat by and of the body, and yet holds the body
   subject to it, while the senses of the body can be soothed and
   delighted by things bodily, and that because of this kind of fellowship
   of soul and body in this life, and in this mutual embrace of theirs,
   the soul is delighted when the bodily senses are soothed, and saddened
   when they are offended; while yet the happiness by which the soul
   itself is made happy cannot be realized but by a participation of that
   ever-living, unchangeable life, of that eternal substance, which is
   God: that as the soul, which is inferior to God, causes the body, which
   is inferior to itself, to live, so that alone which is superior to the
   soul can cause that same soul to live happily. For the soul is higher
   than the body, and higher than the soul is God. It bestows something on
   its inferior, while there is something bestowed on itself by the
   superior. Let it serve its Lord, that it may not be trampled on by its
   own servant. This, brethren, is the Christian religion, which is
   preached through the whole world, while its enemies are dismayed; who,
   where they are conquered, murmur, and fiercely rage against it where
   they prevail. This is the Christian religion, that one God be
   worshipped, not many gods, because only one God can make the soul
   happy. It is made happy by participation of God. Not by participation
   of a holy soul does the feeble soul become happy, nor by participation
   of an angel does the holy soul become happy; but if the feeble soul
   seeks to be happy, let it seek that by which the holy soul is made
   happy. For thou art made happy, not of an angel, but the angel as well
   as thou of the same source.

   6. These things being premised and firmly established,--that the
   rational soul is made happy only by God, that the body is enlivened
   only by the soul, and that the soul is a something intermediate between
   God and the body,--direct your thoughts to, and recollect with me, not
   the passage read to-day, of which we have spoken enough, but that of
   yesterday, which we have been turning over and handling these three
   days, and, to the best of our abilities, digging into until we should
   come to the rock. The Word Christ, Christ the Word of God with God,
   Christ the Word and the Word God, Christ and God and Word one God. To
   this press on; O soul, despising, or even transcending all things else,
   to this press on. There is nothing more powerful than this creature,
   which is called the rational mind, nothing more sublime: whatever is
   above this, is but the Creator. But I was saying that Christ is the
   Word, and Christ is the Word of God, and Christ the Word is God; but
   Christ is not only the Word, since "the Word became flesh, and dwelt
   among us:" [473] therefore Christ is both Word and flesh. For when "He
   was in the form of God, He thought it not robbery to be equal with
   God." And what of us in our low estate, who, feeble and crawling on the
   ground, were not able to reach unto God, were we to be abandoned? God
   forbid. "He emptied Himself, taking upon Him the form of a servant;"
   [474] not, therefore, by losing the form of God. He became man who was
   God, by receiving what He was not, not by losing what He was: so God
   became man. There thou hast something for thy weakness, something for
   thy perfection. Let Christ raise thee by that which is man, lead thee
   by that which is God-man, and guide thee through to that which is God.
   And the whole preaching and dispensation by Christ is this, brethren,
   and there is not another, that souls may be raised again, and that
   bodies also may be raised again. For each of the two was dead; the body
   by weakness, the soul by iniquity. Because each was dead, each may rise
   again. What each? Soul and body. By what, then, can the soul rise again
   but by Christ God? By what the body, but by the man Christ? For there
   was also in Christ a human soul, a whole soul; not merely the
   irrational part of the soul, but also the rational, which is called
   mind. For there have been certain heretics, and they have been driven
   out of the Church, who fancied that the body of Christ did not have in
   it a rational mind, but, as it were, the animal life of a beast; since,
   without the rational mind, life is only animal life. But because they
   were driven out, and driven out by the truth, accept thou the whole
   Christ, Word, rational mind, and flesh. This is the whole Christ. Let
   thy soul rise again from iniquity by that which is God, thy body from
   corruption by that which is man. There, most beloved, hear ye what, so
   far as it appears to me, is the great profundity of this passage; and
   see how Christ here speaks to the effect, that the only reason why He
   came is, in order that souls may have a resurrection from iniquity, and
   bodies from corruption. I have already said by what our souls are
   raised, by the very substance of God; by what our bodies are raised, by
   the human dispensation of our Lord Jesus Christ.

   7. "Verily, verily, I say unto you, The Son cannot of Himself do
   anything, but what He seeth the Father doing; for what things soever He
   has done, these also the Son doeth in like manner." Yes, the heaven,
   the earth, the sea; the things that are in heaven, on the earth, and in
   the sea; the visible and invisible, the animals on the land, the plants
   in the fields, the creatures that swim in the waters, that fly in the
   air, that shine in heaven; besides all these, angels, virtues, thrones,
   dominations, principalities, powers; "all were made by Him." Did God
   make all these, and show them when made to the Son, that He also should
   make another world full of all these? Certainly not. But, on the
   contrary, what does He say? "For what things soever He has made,
   these," not others, but "these also the Son doeth," not differently,
   "but in like manner." "For the Father loveth the Son, and showeth Him
   all things which Himself doeth." The Father showeth to the Son that
   souls may be raised, for souls are raised up by the Father and the Son;
   nor can souls live except God be their life. If souls, then, cannot
   live unless God be their life, just as themselves are the life of
   bodies; what the Father shows to the Son, that is, what He doeth, He
   doeth through the Son. For it is not by doing that He shows to the Son,
   but by showing He doeth through the Son. For the Son sees the Father
   showing before anything is done; and from the Father's showing and the
   Son's vision, is done what is done by the Father through the Son. So
   are souls raised up, if they can see that conjunction of unity, the
   Father showing, the Son seeing, and the creature made by the Father's
   showing and the Son's seeing; and that thing made by the Father's
   showing and the Son's seeing, which is neither the Father nor the Son,
   but beneath the Father and the Son, whatever is made by the Father
   through the Son. Who sees this?

   8. Behold, again we humble ourselves to carnal notions, and descend to
   you, if indeed we had at any time ascended somewhat from you. Thou
   wishest to show something to thy son, that he may do what thou doest;
   thou art about to do, and thus to show the thing. Therefore, what thou
   art about to do, in order to show it to thy son, thou doest not surely
   by thy son; but thou alone doest that thing which, when done, he may
   see, and do another such thing in like manner. This is not the case
   there; why goest thou on to thy own similitude, and blottest out the
   similitude of God within thee? There, the case is wholly otherwise.
   Find a case in which thou showest to thy son what thou doest before
   thou doest it; so that, after thou hast shown it, it will be by the son
   thou doest. Perhaps something like this now occurs to thee: Lo, sayest
   thou, I think to make a house, and I wish it to be built by my son:
   before I build it myself, I point out to my son what I mean to do: both
   he doeth, and I too by him to whom I pointed out my wish. Thou hast
   retreated, indeed, from the former similitude, but still thou liest in
   great dissimilitude. For, lo, before thou canst make the house, thou
   dost inform thy son, and point out to him what thou meanest to do;
   that, upon thy showing before thou makest, he may make what thou hast
   shown, and so thou mayest make by him: but thou wilt speak words to thy
   son, words will have to pass between thee and him; between the person
   showing and the person seeing, between speaker and hearer, flies
   articulate sound, which is not what thou art, nor what he is. That
   sound, indeed, which goes out of thy mouth, and by the concussion of
   the air touches thy son's ear, and filling the sense of hearing,
   conveys thy thought to his heart; that sound, I say, is not thyself,
   nor thy son. A sign is given from thy mind to thy son's mind, but that
   sign not either thy mind or thy son's mind, but something else. Is it
   thus that we think the Father has spoken to the Son? Were there words
   between the Father and the Word? Then how is it? Or, whatever the
   Father would say to the Son, if He would say it by a word, the Son
   Himself is the Word of the Father, would He speak by a word to the
   Word? Or, since the Son is the great Word, had smaller words to pass
   between the Father and Son? Was it so, that some sound, as it were a
   temporal, fleeting creature, had to issue from the mouth of the Father,
   and strike upon the ear of the Son? Has God a body, that this should
   proceed, as it were, from His lips? And has the Word the ears of a
   body, into which sound may come? Lay aside all notions of corporeal
   forms, regard simplicity, if thou art single-minded. But how wilt thou
   be single-minded? If thou wilt not entangle thyself with the world, but
   disentangle thyself from the world. For by disentangling thyself, thou
   wilt be single-minded. And see, if thou canst, what I say; or if thou
   canst not, believe what thou dost not see. Thou speakest to thy son;
   thou speakest by a word: neither art thou, nor is thy son, the word
   that sounds.

   9. I have, sayest thou, another method of showing; for so well
   instructed is my son, that he hears without my speaking, but I show him
   by a nod what to do. Lo, show him by a nod what thou wilt, yet
   certainly the mind holds within itself that which it would show. By
   what dost thou give this nod? With the body,--namely, with the lips,
   the look, the brows, the eyes, the hands. All these are not what thy
   mind is: these, too, are media; there was something understood by these
   signs which are not what thy mind is, not what the mind of thy son is;
   but all this which thou doest by the body is beneath thy mind, and
   beneath the mind of thy son: nor can thy son know thy mind, unless thou
   give him signs by the body. What, then, do I say? This is not the case
   there; there all is simplicity. The Father shows to the Son what He is
   doing, and by showing begets the Son. I see what I have said; but
   because I see also to whom I have said it, may such understanding be
   some time or other formed in you as to grasp it. If ye are not able now
   to comprehend what God is, comprehend at least what God is not: you
   will have made much progress, if you think of God as being not
   something other than He is. God is not a body, not the earth, not the
   heaven, not the moon, or sun, or stars--not these corporeal things. For
   if not heavenly things, how much less is He earthly things! Put all
   body out of the question. Further, hear another thing: God is not a
   mutable spirit. For I confess,--and it must be confessed, for it is the
   Gospel that speaks it,--"God is a Spirit." But pass beyond all mutable
   spirit, beyond all spirit that now knows, now knows not; that now
   remembers, now forgets; that wills what before it willed not, that
   wills not what before it willed; either that suffers these mutabilities
   now or may suffer them: pass beyond all these. Thou findest not any
   mutability in God; nor aught that may have been one way before, and is
   otherwise now. For where thou findest alternation, there a kind of
   death has taken place: since, for a thing not to be what it was, is a
   death. The soul is said to be immortal; so indeed it is, because it
   ever lives, and there is in it a certain continuous life, but yet a
   mutable life. According to the mutability of this life, it may be said
   to be mortal; because if it lived wisely, and then becomes foolish, it
   dies for the worse; if it lived foolishly, and becomes wise, it dies
   for the better. For the Scripture teaches us that there is a death for
   the worse, and that there is a death for the better. In any case, they
   had died for the worse, of whom it said, "Let the dead bury their
   dead;" [475] and, "Awake, thou that sleepest, and arise from the dead,
   and Christ shall give thee light;" [476] and from this passage before
   us, "When the dead shall hear, and they that hear shall live." For the
   worse they had died; therefore do they come to life again. By coming to
   life they die for the better, because by coming to life again they will
   not be what they were; but for that to be, which was not, is death. But
   perhaps it is not called death if it is for the better? The apostle has
   called that death: "But if ye be dead with Christ from the elements of
   this world, why do ye judge concerning this world as if ye were still
   living?" [477] And again, "For ye are dead, and your life is hid with
   Christ in God." He wishes us to die that we may live, because we have
   lived to die. Whatever therefore dies, both from better to worse, and
   from worse to better, is not God; because neither can supreme goodness
   proceed to better, nor true eternity to worse. For true eternity is,
   where is nothing of time. But was there now this, now that? Immediately
   time is admitted, it is not eternal. For that ye may know that God is
   not thus, as the soul is,--certainly the soul is immortal,--what,
   however, saith the apostle of God, "Who alone hath immortality," unless
   that he openly says this, He alone hath unchangeableness, because He
   alone hath true eternity? Therefore no mutability is there.

   10. Recognize in thyself something which I wish to say within, in
   thyself; not within as if in thy body, for in a sense one may say, "in
   thyself." For there is in thee health, thy age whatever it be, but this
   in regard to the body. In thee is thy hand and thy foot; but there is
   one thing in thee, within; another thing in thee as in thy garment. But
   leave outside thy garment and thyself, descend into thyself, go to thy
   secret place, thy mind, and there see, if thou canst, what I wish to
   say. For if thou art far from thyself, how canst thou come near to God?
   I was speaking of God, and thou believedst that thou wouldst
   understand. I am speaking of the soul, I am speaking of thyself:
   understand this, there I will try thee. For I do not travel very far
   for examples, when I mean to give thee some similitude to thy God from
   thy own mind; because surely not in the body, but in that same mind,
   was man made after the image of God. Let us seek God in His own
   similitude; let us recognize the Creator in His own image. There
   within, if we can, let us find this that we speak of,--how the Father
   shows to the Son, and how the Son sees what the Father shows, before
   anything is made by the Father through the Son. But when I shall have
   spoken, and thou hast understood, thou must not think that spoken of to
   be something just such as our example, that thou mayest therein keep
   piety, which I wish to be kept by thee, and earnestly admonish thee to
   keep: that is, if thou art not able to comprehend what God is, do not
   think it a small matter for thee to know what He is not.

   11. Behold, in thy mind, I see some two things, thy memory and thy
   thought, which is, as it were, the seeing faculty and the vision of thy
   soul. Thou seest something, and perceivest it by the eyes, and thou
   committest it to the care of the memory. There, within, is that which
   thou hast committed to thy memory, laid up in secret as in a
   storehouse, as in a treasury, as in a kind of secret chamber and inner
   cabinet. Thou thinkest of something else, thy attention is elsewhere;
   what thou didst see is in thy memory, but not seen by thee, because thy
   thought is bent on another thing. I prove this at once. I speak to you
   who know; I mention by name Carthage; all who know it have instantly
   seen Carthage within the mind. Are there as many Carthages as there are
   minds of you? You have all seen it by means of this name, by means of
   these syllables known to you, rushing forth from my mouth: your ears
   were touched; the sense of the soul was touched through the body, and
   the mind bent back from another object to this word, and saw Carthage.
   Was Carthage made there and then? It was there already, but latent in
   the memory. Why was latent there? Because thy mind was engaged on
   another matter; but when thy thought turned back to that which was in
   the memory, thence it was shaped, and became a kind of vision of the
   mind. Before, there was not a vision, but there was memory; the vision
   was made by the turning back of thought to memory. Thy memory, then,
   showed Carthage to thy thought; and that which was in it before thou
   didst direct thy mind to the memory, it exhibited to the attention of
   thy thought when turned upon it. Behold, a showing is effected by the
   memory, and a vision is produced in thought; and no words passed
   between, no sign was given from the body: thou didst neither nod, nor
   write, nor utter a sound; and yet thought saw what the memory showed.
   But both that which showed, and that to which it showed, are of the
   same substance. But yet, that thy memory might have Carthage in it, the
   image was drawn in through the eyes, for thou didst see what thou didst
   store up in thy memory. So hast thou seen the tree which thou
   rememberest; so the mountain, the river; so the face of a friend, of an
   enemy, of father, mother, brother, sister, son, neighbor; so of letters
   written in a book, of the book itself; so of this church: all these
   thou didst see, and didst commit to thy memory after they were seen;
   and didst, as it were, lay up there what thou mightst by thinking see
   at will, even when they should be absent from these eyes of the body.
   Thou sawest Carthage when thou wast at Carthage; thy soul received the
   image by the eyes; this image was laid up in thy memory; and thou, the
   person who wast present at Carthage, didst keep something within thee
   which thou mightst be able to see with thyself, even when thou shouldst
   not be there. All these things thou didst receive from without. What
   the Father shows to the Son, He does not receive from without: all
   comes to pass within, because there would be no creature at all
   without, unless the Father had made it by the Son. Every creature was
   made by God; before it was made it was not in being. It was not
   therefore seen, after being made and retained in memory, that the
   Father might show it to the Son, as the memory might show to thought;
   but, on the contrary, the Father showed it to be made, the Son saw it
   to be made; and the Father made it by showing, because He made it by
   the Son seeing. And therefore we ought not to be surprised that it is
   said, "But what He seeth the Father doing," not showing. For by this it
   is intimated that, with the Father, to do and to show is the same
   thing; that hence we may understand that He doeth all things by the Son
   seeing. Neither is that showing, nor that seeing, temporal. Forasmuch
   as all times are made by the Son, they could not certainly be shown to
   Him at any point of time to be made. But the Father's showing begets
   the Son's seeing, just in the same manner as the Father begets the Son.
   For the showing produces the seeing, not the seeing the showing. And if
   we were able to look into this matter more purely and perfectly,
   perhaps we should find that the Father is not one thing, His showing
   another; nor the Son one thing, His seeing another. But if we have
   hardly apprehended this,--if we have hardly been able to explain how
   the memory exhibits to the thought what it has received from
   without,--how much less can we take in or explain how God the Father
   shows to the Son, what He has not from elsewhere, or that which is not
   other than Himself! We are only little ones: I tell you what God is
   not, do not show you what God is. What shall we do, then, that we may
   apprehend what He is? Can ye do this by or through me? I say this to
   the little ones, both to you and to myself; there is by whom we can: we
   have just now sung, just now heard, "Cast thy care upon the Lord, and
   He will nourish thee." [478] The reason why thou art not able, O man,
   is because thou art a little one; being a little one, thou must be
   nourished; being nourished, thou wilt become full-grown; and what as a
   little one thou couldst not, thou shalt see when full-grown; but that
   thou mayest be nourished, "cast thy care upon the Lord, and He will
   nourish thee."

   12. Therefore let us now briefly run over what remains, and do you see
   how the Lord makes known to us the things which I have been here
   commending to your attention. "The Father loveth the Son, and showeth
   Him all things which Himself doeth." Himself raiseth up souls, but by
   the Son, that the souls raised up may enjoy the substance of God, that
   is, of the Father and of the Son. "And greater works than these He will
   show Him." Greater than which? Than healings of bodies. We have treated
   of this already, and must not linger upon it now. Greater is the
   resurrection of the body unto eternity than this healing of the body,
   wrought in that impotent man, to last only for a time. "And greater
   works than these He will show Him, that ye may marvel." "Will show," as
   if the act were temporal, therefore as to a man made in time, since God
   the Word is not made, He by whom all times were made. But Christ was
   made man in time. We know in what consulship the Virgin Mary brought
   forth Christ, conceived of the Holy Ghost. Wherefore He, by whom as God
   the times were made, was made man in time. Hence, just as in time, "He
   will show Him greater works," that is, the resurrection of bodies,
   "that ye may marvel" at the resurrection of bodies wrought by the Son.

   13. He then returns to that resurrection of souls: "For as the Father
   raiseth the dead, and quickeneth them, so also the Son quickeneth whom
   He will;" but this according to the Spirit. The Father quickeneth, the
   Son quickeneth; the Father whom He will, the Son whom He will; but the
   Father quickeneth the same as the Son, because all things were made by
   Him. "For as the Father raiseth up the dead, and quickeneth them, so
   also the Son quickeneth whom He will." This is said of the resurrection
   of souls; but what of the resurrection of bodies? He returns, and says:
   "For the Father judgeth not any man, but all judgment hath He given to
   the Son." The resurrection of souls is effected by the eternal and
   unchangeable substance of the Father and Son. But the resurrection of
   bodies is effected by the dispensation of the Son's humanity, which
   dispensation is temporal, not co-eternal with the Father. Therefore,
   when He mentioned judgment, in which there should be a resurrection of
   bodies, He saith, "For the Father judgeth not any man, but all judgment
   hath He given to the Son;" but concerning the resurrection of souls, He
   saith, "Even as the Father raiseth the dead, and quickeneth them, so
   also the Son quickeneth whom He will." That, then, the Father and the
   Son together. But this concerning the resurrection of bodies: "The
   Father judgeth not any man, but hath given all judgment to the Son;
   that all may honor the Son, even as they honor the Father." This is
   referred to the resurrection of souls. "That all may honor the Son."
   How? "Even as they honor the Father." For the Son works the
   resurrection of souls in the same manner as the Father doth; the Son
   quickeneth just as the Father doth. Therefore, in the resurrection of
   souls, "let all honor the Son as they honor the Father." But what of
   the honoring on account of the resurrection of the body? "Whoso
   honoreth not the Son, honoreth not the Father that sent Him." He said
   not even as, but honoreth and honoreth. For the man Christ is honored,
   but not even as God the Father. Why? Because, with respect to this, He
   said, "The Father is greater than I." [479] And when is the Son honored
   even as the Father is honored? When "in the beginning was the Word, and
   the Word was with God; and all things were made by Him." And hence, in
   this second honoring, what saith He? "Whoso honoreth not the Son,
   honoreth not the Father that sent Him." The Son was not sent, but
   because He was made man.

   14. "Verily, verily, I say unto you." Again He returns to the
   resurrection of souls, that by continual repetition we may apprehend
   His meaning; because we could not keep up with His discourse hastening
   on as on wings. Lo, the Word of God lingers with us; lo, it doth, as it
   were, dwell with our infirmities. He returns again to the mention of
   the resurrection of souls. "Verily, verily, I say unto you, Whoso
   heareth my word, and believeth Him that sent me, hath eternal life;"
   but hath it as from the Father. "For whoso heareth my word, and
   believeth Him that sent me, hath eternal life" from the Father, by
   believing the Father that sent the Son. "And shall not come into
   judgment, but is passed from death to life." But from the Father, whom
   he believes, is he quickened. What, dost Thou not quicken? See that the
   Son also "quickeneth whom He will." "Verily, verily, I say unto you,
   That the hour cometh when the dead shall hear the voice of the Son of
   God, and they that hear shall live." Here He did not say, they shall
   believe Him that sent me, and therefore shall live; but by hearing the
   voice of the Son of God, "they that hear," that is, they that obey the
   Son of God, "shall live." Therefore, both from the Father shall they
   live, when they will believe the Father; and from the Son shall they
   live, when they will hear the voice of the Son of God. Why shall they
   live both from the Father and from the Son? "For even as the Father
   hath life in Himself, so also hath He given to the Son to have life in
   Himself."

   15. He has finished speaking of the resurrection of souls; it remains
   to speak more evidently of the resurrection of bodies. "And hath given
   Him authority also to execute judgment:" not only to raise up souls by
   faith and wisdom, but also to execute judgment. But why this? "Because
   He is the Son of man." Therefore the Father doeth something through the
   Son of man, which He doeth not from His own substance, to which the Son
   is equal: as, for instance, that He should be born, crucified, dead,
   and have a resurrection; for not any of these is contingent to the
   Father. In the same manner also the raising again of bodies. For the
   raising to life of souls the Father effects from His own substance, by
   the substance of the Son, in which the Son is equal to Him; because
   souls are made partakers of that unchangeable light, but not bodies;
   but the raising again of bodies, the Father effects through the Son of
   man. For "He hath given Him authority also to execute judgment, because
   He is the Son of man;" according to that which He said above, "For the
   Father judgeth not any man." And to show that He said this of the
   resurrection of bodies, He goes on: "Marvel not at this, for the hour
   cometh:" not, and now is; but, "the hour cometh, in which all that are
   in the graves (this ye have already heard sufficiently explained
   yesterday) shall hear His voice, and come forth." Where? Into judgment:
   "They that have done well, into the resurrection of life; and they that
   have done evil, into the resurrection of judgment." And dost Thou do
   this alone, because the Father hath given all judgment to the Son, and
   judgeth not any man? I, saith He, do it. But how doest Thou it? "I
   cannot of myself do anything; as I hear, I judge; and my judgment is
   just." When He was treating of the resurrection of souls, He did not
   say, I hear; but, I see. For I hear refers to the command of the Father
   as giving order. Therefore, now as a man, just as He than whom the
   Father is greater; as from the form of a servant, not from the form of
   God, "As I hear, I judge; and my judgment is just." Whence is the man's
   judgment a just one? My brethren, mark well: "Because I seek not my own
   will, but the will of Him that sent me."
     __________________________________________________________________

   [463] Matt. vii. 24, 25.

   [464] 1 Cor. x. 4.

   [465] Ps. cxxxii. 17.

   [466] 1 Cor. xv. 10.

   [467] 2 Pet. i. 19.

   [468] John i. 9.

   [469] Matt. v. 14-16.

   [470] Ps. xlii.

   [471] Ps. xxv. 1.

   [472] Wisd. ix. 15.

   [473] John i. 14.

   [474] Phil. ii. 6.

   [475] Matt. viii. 22.

   [476] Eph. v. 14.

   [477] Col. ii. 20.

   [478] Ps. liii. 23.

   [479] John xiv. 28.
     __________________________________________________________________

   Tractate XXIV.

   Chapter VI. 1-14

   1. The miracles performed by our Lord Jesus Christ are indeed divine
   works, and incite the human mind to rise to the apprehension of God
   from the things that are seen. But inasmuch as He is not such a
   substance as may be seen with the eyes, and His miracles in the
   government of the whole world and the administration of the universal
   creation are, by their familiar constancy, slightly regarded, so that
   almost no man deigns to consider the wonderful and stupendous works of
   God, exhibited in every grain of seed; He has, agreeably to His mercy,
   reserved to Himself certain works, beyond the usual course and order of
   nature, which He should perform on fit occasion, that they, by whom His
   daily works are lightly esteemed, might be struck with astonishment at
   beholding, not indeed greater, but uncommon works. For certainly the
   government of the whole world is a greater miracle than the satisfying
   of five thousand men with five loaves; and yet no man wonders at the
   former; but the latter men wonder at, not because it is greater, but
   because it is rare. For who even now feeds the whole world, but He who
   creates the cornfield from a few grains? He therefore created as God
   creates. For, whence He multiplies the produce of the fields from a few
   grains, from the same source He multiplied in His hands the five
   loaves. The power, indeed, was in the hands of Christ; but those five
   loaves were as seeds, not indeed committed to the earth, but multiplied
   by Him who made the earth. In this miracle, then, there is that brought
   near to the senses, whereby the mind should be roused to attention,
   there is exhibited to the eyes, whereon the understanding should be
   exercised, that we might admire the invisible God through His visible
   works; and being raised to faith and purged by faith, we might desire
   to behold Him even invisibly, whom invisible we came to know by the
   things that are visible.

   2. Yet it is not enough to observe these things in the miracles of
   Christ. Let us interrogate the miracles themselves, what they tell us
   about Christ: for they have a tongue of their own, if they can be
   understood. For since Christ is Himself the Word of God, even the act
   of the Word is a word to us. Therefore as to this miracle, since we
   have heard how great it is, let us also search how profound it is; let
   us not only be delighted with its surface, but let us also seek to know
   its depth. This miracle, which we admire on the outside, has something
   within. We have seen, we have looked at something great, something
   glorious, and altogether divine, which could be performed only by God:
   we have praised the doer for the deed. But just as, if we were to
   inspect a beautiful writing somewhere, it would not suffice for us to
   praise the hand of the writer, because he formed the letters even,
   equal and elegant, if we did not also read the information he conveyed
   to us by those letters; so, he who merely inspects this deed may be
   delighted with its beauty to admire the doer: but he who understands
   does, as it were, read it. For a picture is looked at in a different
   way from that in which a writing is looked at. When thou hast seen a
   picture, to have seen and praised it is the whole thing; when thou
   seest a writing, this is not the whole, since thou art reminded also to
   read it. Moreover, when thou seest a writing, if it chance that thou
   canst not read, thou sayest, "What do we think that to be which is here
   written?" Thou askest what it is, when already thou seest it to be
   something. He of whom thou seekest to be informed what it is that thou
   hast seen, will show thee another thing. He has other eyes than thou
   hast. Do you not alike see the form of the letters? But yet you do not
   alike understand the signs. Well, thou seest and praisest; but he sees,
   praises, reads and understands. Therefore, since we have seen and
   praised, let us also read and understand.

   3. The Lord on the mount: much rather let us understand that the Lord
   on the mount is the Word on high. Accordingly, what was done on the
   mount does not, as it were, lie low, nor is to be cursorily passed by,
   but must be looked up to. He saw the multitude, knew them to be
   hungering, mercifully fed them: not only in virtue of His goodness, but
   also of His power. For what would mere goodness avail, where there was
   not bread with which to feed the hungry crowd? Did not power attend
   upon goodness, that crowd had remained fasting and hungry. In short,
   the disciples also, who were with the Lord, and hungry, themselves
   wished to feed the multitudes, that they might not remain empty, but
   had not wherewithal to feed them. The Lord asked, whence they might buy
   bread to feed the multitude. And the Scripture saith: "But this He
   said, proving him;" namely, the disciple Philip of whom He had asked;
   "for Himself knew what He would do." Of what advantage then was it to
   prove him, unless to show the disciple's ignorance? And, perhaps, in
   showing the disciple's ignorance He signified something more. This will
   appear, then, when the sacrament of the five loaves itself will begin
   to speak to us, and to intimate its meaning: for there we shall see why
   the Lord in this act wished to exhibit the disciple's ignorance, by
   asking what He Himself knew. For we sometimes ask what we do not know,
   that, being willing to hear, we may learn; sometimes we ask what we do
   know, wishing to learn whether he whom we ask also knows. The Lord knew
   both the one and the other; knew both what He asked, for He knew what
   Himself would do; and He also knew in like manner that Philip knew not
   this. Why then did He ask, but to show Philip's ignorance? And why He
   did this, we shall, as I have said, understand afterwards.

   4. Andrew saith: "There is a lad here, who has five loaves and two
   fishes, but what are these for so many?" When Philip, on being asked,
   had said that two hundred pennyworth of bread would not suffice to
   refresh that so great a multitude, there was there a certain lad,
   carrying five barley loaves and two fishes. "And Jesus saith, Make the
   men sit down. Now there was there much grass: and they sat down about
   five thousand men. And the Lord Jesus took the loaves, gave thanks;" He
   commanded, the loaves were broken, and put before the men that were set
   down. It was no longer five loaves, but what He had added thereto, who
   had created that which was increased. "And of the fishes as much as
   sufficed." It was not enough that the multitude had been satisfied,
   there remained also fragments; and these were ordered to be gathered
   up, that they should not be lost: "And they filled twelve baskets with
   the fragments."

   5. To run over it briefly: by the five loaves are understood the five
   books of Moses; and rightly are they not wheaten but barley loaves,
   because they belong to the Old Testament. And you know that barley is
   so formed that we get at its pith with difficulty; for the pith is
   covered in a coating of husk, and the husk itself tenacious and closely
   adhering, so as to be stripped off with labor. Such is the letter of
   the Old Testament, invested in a covering of carnal sacraments: but
   yet, if we get at its pith, it feeds and satisfies us. A certain lad,
   then, brought five loaves and two fishes. If we inquire who this lad
   was, perhaps it was the people Israel, which, in a childish sense,
   carried, not ate. For the things which they carried were a burden while
   shut up, but when opened afforded nourishment. And as for the two
   fishes, they appear to us to signify those two sublime persons, in the
   Old Testament, of priest and of ruler, who were anointed for the
   sanctifying and governing of the people. And at length Himself in the
   mystery came, who was signified by those persons: He at length came who
   was pointed out by the pith of the barley, but concealed by its husk.
   He came, sustaining in His one person the two characters of priest and
   ruler: of priest by offering Himself to God as a victim for us; of
   ruler, because by Him we are governed. And the things that were carried
   closed are now opened up. Thanks be to Him. He has fulfilled by Himself
   what was promised in the Old Testament. And He bade the loaves to be
   broken; in the breaking they are multiplied. Nothing is more true. For
   when those five books of Moses are expounded, how many books have they
   made by being broken up, as it were; that is, by being opened and laid
   out? But because in that barley the ignorance of the first people was
   veiled, of whom it is said, "Whilst Moses is read, the veil is upon
   their hearts;" [480] for the veil was not yet removed, because Christ
   had not yet come; not yet was the veil of the temple rent, while Christ
   is hanging on the cross: because, I say, the ignorance of the people
   was in the law, therefore that proving by the Lord made the ignorance
   of the disciple manifest.

   6. Wherefore nothing is without meaning; everything is significant, but
   requires one that understands: for even this number of the people fed,
   signified the people that were under the law. For why were there five
   thousand, but because they were under the law, which is unfolded in the
   five books of Moses? Why were the sick laid at those five porches, but
   not healed? He, however, there cured the impotent man, who here fed
   multitudes with five loaves. Moreover, they sat down upon the grass;
   therefore understood carnally, and rested in the carnal. "For all flesh
   is grass." [481] And what were those fragments, but things which the
   people were not able to eat? We understand them to be certain matters
   of more hidden meaning, which the multitude are not able to take in.
   What remains then, but that those matters of more hidden meaning, which
   the multitude cannot take in, be entrusted to men who are fit to teach
   others also, just as were the apostles? Why were twelve baskets filled?
   This was done both marvellously, because a great thing was done; and it
   was done profitably, because a spiritual thing was done. They who at
   the time saw it, marvelled; but we, hearing of it, do not marvel. For
   it was done that they might see it, but it was written that we might
   hear it. What the eyes were able to do in their case, that faith does
   in our case. We perceive, namely, with the mind, what we could not with
   the eyes: and we are preferred before them, because of us it is said,
   "Blessed are they who see not, and yet believe." [482] And I add that,
   perhaps, we have understood what that crowd did not understand. And we
   have been fed in reality, in that we have been able to get at the pith
   of the barley.

   7. Lastly, what did those men who saw this miracle think? "The men,"
   saith he, "when they had seen the sign which He had done, said, This is
   indeed a prophet." Perhaps they still thought Christ to be a prophet
   for this reason, namely, that they were sitting on the grass. But He
   was the Lord of the prophets, the fulfiller of the prophets, the
   sanctifier of the prophets, but yet a prophet also: for it was said to
   Moses, "I will raise up for them a prophet like unto thee." Like,
   according to the flesh, but not according to the majesty. And that this
   promise of the Lord is to be understood concerning Christ Himself, is
   clearly expounded and read in the Acts of the Apostles. [483] And the
   Lord says of Himself, "A prophet is not without honor, except in his
   own country." [484] The Lord is a prophet, and the Lord is God's Word,
   and no prophet prophesies without the Word of God: the Word of God is
   with the prophets, and the Word of God is a prophet. The former times
   obtained prophets inspired and filled by the Word of God: we have
   obtained the very Word of God for our prophet. But Christ is in such
   manner a prophet, the Lord of prophets, as Christ is an angel, the Lord
   of angels. For He is also called the Angel of great counsel. [485]
   Nevertheless, what says the prophet elsewhere that not an ambassador,
   nor an angel, but Himself coming will save them; [486] that is, He will
   not send an ambassador to save them, nor an angel, but Himself will
   come. Who will come? The Angel himself? Certainly not by an angel will
   He save them, except that He is so an angel, as also Lord of angels.
   For angels signify messengers. If Christ brought no message, He would
   not be called an angel: if Christ prophesied nothing, He would not be
   called a prophet. He has exhorted us to faith and to laying hold of
   eternal life; He has proclaimed something present, foretold something
   future because He proclaimed the present, thence He was an angel or
   messenger; because He foretold the future, thence He was a prophet; and
   that, as the Word of God He was made flesh, thence He was Lord of
   angels and of prophets.
     __________________________________________________________________

   [480] 2 Cor. iii. 15.

   [481] Isa. xl. 6.

   [482] John xx. 29.

   [483] Acts vii. 37.

   [484] John iv. 44.

   [485] Isa. ix. 6, LXX.

   [486] Isa. xxxv. 4.
     __________________________________________________________________

   Tractate XXV.

   Chapter VI. 15-44

   1. Following upon yesterday's lesson from the Gospel is that of to-day,
   upon which this day's discourse is due to you. When that miracle was
   wrought, in which Jesus fed the five thousand with five loaves, and the
   multitudes marveled and said that He was a great prophet that came into
   the world, then follows this: "When Jesus therefore knew that they came
   to seize Him, and to make Him king, He escaped again unto the mountain
   alone." It is therefore given to be understood that the Lord, when He
   sat on the mountain with His disciples, and saw the multitudes coming
   to Him, had descended from the mountain, and fed the multitudes on its
   lower parts. For how can it be that He should escape thither again, if
   He had not before descended from the mountain? There is something meant
   by the Lord's descending from on high to feed the multitudes. He fed
   them, and ascended.

   2. But why did He ascend after He knew that they wished to seize Him
   and make Him a king? How then; was He not a king, that He was afraid to
   be made a king? He was certainly not such a king as would be made by
   men, but such as would bestow a kingdom on men. May it not be that
   Jesus, whose deeds are words, does here, too, signify some thing to us?
   Therefore in this, that they wished to seize Him and make Him a king,
   and that for this He escapes to the mountain alone, is this action in
   His case silent; does it speak nothing, does it mean nothing? Or was
   this seizing of Him perhaps an intention to anticipate the time of His
   kingdom? For He had come now, not to reign immediately, as He is to
   reign in the sense in which we pray, Thy kingdom come. He ever reigns,
   indeed, with the Father, in that He is the Son of God, the Word of God,
   the Word by which all things were made. But the prophets foretold His
   kingdom according to that wherein He is Christ made man, and has made
   His faithful ones Christians. There will consequently be a kingdom of
   Christians, which at present is being gathered together, being prepared
   and purchased by the blood of Christ. His kingdom will at length be
   made manifest, when the glory of His saints shall be revealed, after
   the judgment is executed by Him, which judgment He Himself has said
   above is that which the Son of man shall execute. Of which kingdom also
   the apostle has said: "When He shall have delivered up the kingdom to
   God, even the Father." [487] In reference to which also Himself says:
   "Come, ye blessed of my Father, receive the kingdom which is prepared
   for you from the beginning of the world." [488] But the disciples and
   the multitudes that believed on Him thought that He had thus come
   immediately to reign; hence, they wished to seize Him and to make Him a
   king; they wished to anticipate the time which He hid with Himself, to
   make it known in due time, and in due time to declare it in the end of
   the world.

   3. That ye may know that they wished to make Him a king,--that is, to
   anticipate, and at once to have manifest the kingdom of Christ, whom it
   behoved first to be judged and then to judge,--when He was crucified,
   and they who hoped in Him had lost hope of His resurrection, having
   risen from the dead, He found two of them despairingly conversing
   together, and, with groaning, talking with one another of what had been
   done; and appearing to them as a stranger, while their eyes were held
   that He should not be recognized by them, He mixed with them as they
   held discourse: but they, narrating to Him the matter of their
   conversation, said that He was a prophet, mighty in deeds and in words,
   that had been slain by the chief priests; "And we," say they, "did hope
   that it was He that should have redeemed Israel." [489] Rightly you
   hoped: a true thing you hoped for: in Him is the redemption of Israel.
   But why are ye in haste? Ye wish to seize it. The following, too, shows
   us that this was their feeling, that, when the disciples inquired of
   Him concerning the end, they said to Him, "Wilt Thou at this time be
   made manifest, and when will be the kingdom of Israel?" For they longed
   for it now, they wished it now; that is, they wished to seize Him, and
   to make Him king. But saith He to the disciples (for He had yet to
   ascend alone), "It is not for you to know the times or seasons which
   the Father hath put in His own power: but ye shall receive virtue from
   on high, the Holy Spirit coming upon you, and ye shall be witnesses to
   me in Jerusalem, and in all Judea and Samaria, and unto the ends of the
   earth." [490] You wish that I should manifest the kingdom now; let me
   first gather what I may manifest; you love elevation, and you shall
   obtain elevation, but follow me through humility. Thus it was also
   foretold of Him, "And the gathering of the peoples will surround Thee,
   and for this cause return Thou on high;" [491] that is, that the
   gatherings of the peoples may surround Thee, that Thou mayest gather
   many together, return Thou on high. Thus He did; He fed men, and
   ascended.

   4. But why is it said, He escaped? For He could not be held against His
   will, nor seized against His will, since He could not be recognized
   against His will. But that you may know that this was done mystically,
   not of necessity, but of express purpose, you will presently see in the
   following: that He appeared to the same multitudes that sought Him,
   said many things in speaking with them, and discoursed much about the
   bread of heaven; when discoursing about bread, was He not with the same
   people from whom He had escaped lest He should be held of them? Then,
   could He not have so acted at that time that He should not be seized by
   them, just as afterwards when He was speaking with them? Something,
   therefore, was meant by His escaping. What means, He escaped? His
   loftiness could not be understood. For of anything which thou hast not
   understood thou sayest, "It has escaped me." Wherefore, "He escaped
   again unto the mountain alone,--the first-begotten from the dead,
   ascending above all heavens, and interceding for us." [492]

   5. Meanwhile, He, the one great High Priest being above (He who has
   entered into that within the veil, the people standing without; for Him
   that priest under the old law, who did this once a year, did signify):
   He then be ing above, what were the disciples enduring in the ship? For
   that ship prefigured the Church while He is on high. For if we do not,
   in the first place, understand this thing which that ship suffered
   respecting the Church, those incidents were not significant, but simply
   transient; but if we see the real meaning of those signs expressed in
   the Church, it is manifest that the actions of Christ are a kind of
   speeches. "But when it was late, saith he, His disciples went down to
   the sea; and when they had entered into a ship, they came over the sea
   to Capernaum." He declared that as finished quickly, which was done
   afterwards,--"They came over the sea to Capernaum." He returns to
   explain how they came; that they passed over by sailing across the
   lake. And whilst they were sailing to that place to which He has
   already said they had come, He explains by recapitulation what befell
   them. "It was now dark, and Jesus had not come to them." Rightly he
   said "dark," for the light had not come to them. "It was now dark, and
   Jesus had not come to them." As the end of the world approaches, errors
   increase, terrors multiply, iniquity increases, infidelity increases;
   the light, in short, which, by the Evangelist John himself, is fully
   and clearly shown to be charity, so much so that he says, "Whoso hateth
   his brother is in darkness;" [493] that light, I say, is very often
   extinguished; this darkness of enmity between brethren increases, daily
   increases, and Jesus is not yet come. How does it appear to increase?
   "Because iniquity will abound, and the love of many will begin to wax
   cold." Darkness increases, and Jesus is not yet come. Darkness
   increasing, love waxing cold, iniquity abounding,--these are the waves
   that agitate the ship; the storms and the winds are the clamors of
   revilers. Thence love waxes cold; thence the waves do swell, and the
   ship is tossed.

   6. "And a great wind blowing, the sea rose." Darkness was increasing,
   discernment was diminishing, iniquity was growing. "When, therefore,
   they had rowed about twenty-five or thirty furlongs." Meanwhile they
   struggled onward, kept advancing; nor did those winds and storms, and
   waves and darkness effect either that the ship should not make way, or
   that it should break in pieces and founder; but amid all these evils it
   went on. For, notwithstanding iniquity abounds, and the love of many
   waxes cold, and the waves do swell, the darkness grows and the wind
   rages, yet the ship is moving forward; "for he that perseveres to the
   end, the same shall be saved." [494] Nor is that number of furlongs to
   be lightly regarded. For it cannot really be that nothing is meant,
   when it is said that, "when they had rowed twenty-five or thirty
   furlongs, Jesus came to them." It were enough to say, "twenty-five," so
   likewise "thirty;" especially as it was an estimate, not an assertion
   of the narrator. Could the truth be aught endangered by a mere
   estimate, if he had said nearly thirty furlongs, or nearly twenty-five
   furlongs? But from twenty-five he made thirty. Let us examine the
   number twenty-five. Of what does it consist? of what is it made up? Of
   the quinary, or number five. That number five pertains to the law. The
   same are the five books of Moses, the same are those five porches
   containing the sick folk, the same are the five loaves feeding the five
   thousand men. Accordingly the number twenty-five signifies the law,
   because five by five--that is, five times five--make twenty-five, or
   the number five squared. But this law lacked perfection before the
   gospel came. Moreover, perfection is comprised in the number six.
   Therefore in six days God finished, or perfected, the world, and the
   same five are multiplied by six, that the law may be completed by the
   gospel, that six times five become thirty. To them that fulfill the
   law, therefore, Jesus comes. And how does He come? Walking upon the
   waves, keeping all the swellings of the world under His feet, pressing
   down all its heights. Thus it goes on, so long as time endures, so long
   as the ages roll. Tribulations increase, calamities increase, sorrows
   increase, all these swell and mount up: Jesus passeth on treading upon
   the waves.

   7. And yet so great are the tribulations, that even they who have
   trusted in Jesus, and who strive to persevere unto the end, greatly
   fear lest they fail; while Christ is treading the waves, and trampling
   down the world's ambitions and heights, the Christian is sorely afraid.
   Were not these things foretold him? Justly "they were afraid," too, at
   seeing Jesus walking on the waves; like as Christians, though having
   hope in the world to come, are frequently disquieted at the crash of
   human affairs, when they see the loftiness of this world trampled down.
   They open the Gospel, they open the Scriptures, and they find all these
   things there foretold; that this is the Lord's doing. He tramples down
   the heights of the world, that He may be glorified by the humble.
   Concerning whose loftiness it is foretold: "Thou shalt destroy
   strongest cities," and "the spears of the enemy have come to an end,
   and Thou hast destroyed cities." [495] Why then are ye afraid, O
   Christians? Christ speaks: "It is I; be not afraid." Why are ye alarmed
   at these things? Why are ye afraid? I have foretold these things, I do
   them, they must necessarily be done. "It is I; be not afraid. Therefore
   they would receive Him into the ship." Recognizing Him and rejoicing,
   they are freed from their fears. "And immediately the ship was at the
   land to which they went." There is an end made at the land; from the
   watery to the solid, from the agitated to the firm, from the way to the
   goal.

   8. "On the next day the multitude that stood on the other side of the
   sea," whence the disciples had come, "saw that there was none other
   boat there, save that one whereinto His disciples were entered, and
   that Jesus went not with His disciples into the boat, but that His
   disciples were gone away alone; but there came other boats from
   Tiberias, nigh unto the place where they did eat bread, giving thanks
   to the Lord: when, therefore, the multitudes saw that Jesus was not
   there, nor His disciples, they also took shipping, and came to
   Capernaum seeking Jesus." Yet they got some knowledge of so great a
   miracle. For they saw that the disciples had gone into the ship alone,
   and that there was not another ship there. But there came boats also
   from near to that place where they did eat bread; in these the
   multitudes followed Him. He had not then embarked with His disciples,
   and there was not another ship there. How, then, was Jesus on a sudden
   beyond the sea, unless that He walked upon the sea to show a miracle?

   9. "And when the multitudes had found Him." Behold, He presents Himself
   to the people from whom He had escaped into the mountain, afraid that
   He should be taken of them by force. In every way He proves to us and
   gives us to know that all these things are said in a mystery, and done
   in a great sacrament (or mystery) to signify something important.
   Behold, that is He who had escaped the crowds unto the mountain; is He
   not speaking with the same crowds? Let them hold Him now; let them now
   make Him a king. "And when they had found Him on the other side of the
   sea, they said unto Him, Rabbi, when camest Thou hither?"

   10. After the sacrament of the miracle, He introduces discourse, that,
   if possible, they who have been fed may be further fed, that He may
   with discourse fill their minds, whose bellies He filled with the
   loaves, provided they take in. And if they do not, let that be taken up
   which they do not receive, that the fragments may not be lost.
   Wherefore let Him speak, and let us hear. "Jesus answered and said
   Verily, verily, I say unto you, ye seek me, not because ye saw the
   signs, but because ye have eaten of my loaves." Ye seek me for the sake
   of the flesh not for the sake of the spirit. How many seek Jesus for no
   other object but that He may bestow on them a temporal benefit! One has
   a business on hand, he seeks the intercession of the clergy; another is
   oppressed by one more powerful than himself, he flies to the church.
   Another desires intervention in his behalf with one with whom he has
   little influence. One in this way, one in that, the church is daily
   filled with such people. Jesus is scarcely sought after for Jesus'
   sake. "Ye seek me, not because ye have seen the signs, but because ye
   have eaten of my loaves. Labor not for the meat which perisheth, but
   for that which endureth unto eternal life." Ye seek me for something
   else, seek me for my own sake. For He insinuates the truth, that
   Himself is that meat: this shines out clearly in the sequel. "Which the
   Son of man will give you." Thou didst expect, I believe, again to eat
   bread, again to sit down, again to be gorged. But He had said, "Not the
   meat which perisheth, but that which endureth unto eternal life," in
   the same manner as it was said to that Samaritan woman: "If thou
   knewest who it is that asketh of thee drink, thou wouldest perhaps have
   asked of Him, and He would give thee living water." When she said,
   "Whence hast thou, since thou hast nothing to draw with, and the well
   is deep?" He answered the Samaritan woman: "If thou knewest who it is
   that asketh of thee drink, thou wouldst have asked of Him, and He would
   give thee water, whereof whoso drinketh shall thirst no more; for whoso
   drinketh of this water shall thirst again." And she was glad and would
   receive, as if no more to suffer thirst of body, being wearied with the
   labor of drawing water. And so, during a conversation of this kind, He
   comes to spiritual drink. Entirely in this manner also here.

   11. Therefore "this meat, not that which perisheth, but that which
   endureth unto everlasting life, which the Son of man shall give unto
   you; for Him hath God the Father sealed." Do not take this Son of man
   as you take other sons of men, of whom it is said, "And the sons of men
   will trust in the protection of Thy wings." [496] This Son of man is
   separated by a certain grace of the spirit; Son of man according to the
   flesh, taken out from the number of men: He is the Son of man. This Son
   of man is also the Son of God; this man is even God. In another place,
   when questioning His disciples, He saith: "Whom do men say that I, the
   Son of man, am? And they answered, Some John, some Elias, some
   Jeremias, or one of the prophets. And He said unto them, But whom say
   ye that I am? Peter answered, Thou art the Christ, the Son of the
   living God." [497] He declared Himself Son of man, Peter declared Him
   the Son of the living God. Most fitly did He mention that which in
   mercy He had manifested Himself to be; most fitly did the other mention
   that which He continues to be in glory. The Word of God commends to our
   attention His own humility: the man acknowledged the glory of his Lord.
   And indeed, brethren, I think that this is just. He humbled Himself for
   us, let us glorify Him. For not for Himself is He Son of man, but for
   us. Therefore was He Son of man in that way, when "the Word was made
   flesh, and dwelt among us." For to that end "God the Father sealed
   Him." What is to seal, but to put some particular mark? To seal is to
   impress some mark which cannot be confounded with the rest. To seal is
   to put a mark on a thing. When thou puttest a mark on anything, thou
   doest so lest it might be confused with other things, and thou shouldst
   not be able to recognize it. "The Father," then, "hath sealed Him."
   What is that, "hath sealed"? Bestowed on Him something peculiar, which
   puts Him out of comparison with all other men. For that reason it is
   said of Him, "God, even Thy God, hath anointed Thee with the oil of
   gladness above Thy fellows." [498] What is it then to seal, but to have
   Him excepted? This is the import of "above Thy fellows." And so, do
   not, saith He, despise me because I am the Son of man, but seek from
   me, "not the meat that perisheth, but that which endureth to eternal
   life." For I am the Son of man in such manner as not to be one of you:
   I am Son of man in such manner that God the Father sealed me. What does
   that mean, He "sealed me"? Gave me something peculiarly my own, that I
   should not be confounded with mankind, but that mankind should be
   delivered by me.

   12. "They said therefore unto Him, What shall we do, that we may work
   the works of God?" For He had said to them, "Labor not for the meat
   which perisheth, but for that which endureth unto eternal life." "What
   shall we do?" they ask; by observing what, shall we be able to fulfill
   this precept? "Jesus answered and said unto them, This is the work of
   God, that ye believe on Him whom He has sent." This is then to eat the
   meat, not that which perisheth, but that which endureth unto eternal
   life. To what purpose dost thou make ready teeth and stomach? Believe,
   and thou hast eaten already. Faith is indeed distinguished from works,
   even as the apostle says, "that a man is justified by faith without the
   works of the law:" [499] there are works which appear good, without
   faith in Christ; but they are not good, because they are not referred
   to that end in which works are good; "for Christ is the end of the law
   for righteousness to every one that believeth." [500] For that reason,
   He willeth not to distinguish faith from work, but declared faith
   itself to be work. For it is that same faith that worketh by love.
   [501] Nor did He say, This is your work; but, "This is the work of God,
   that ye believe on Him whom He has sent;" so that he who glories, may
   glory in the Lord. And because He invited them to faith, they, on the
   other hand, were still asking for signs by which they might believe.
   See if the Jews do not ask for signs. "They said therefore unto Him,
   What sign doest thou, that we may see and believe thee? what dost thou
   work?" Was it a trifle that they were fed with five loaves? They knew
   this indeed, but they preferred manna from heaven to this food. But the
   Lord Jesus declared Himself to be such an one, that He was superior to
   Moses. For Moses dared not say of himself that ge gave, "not the meat
   which perisheth, but that which endureth to eternal life." Jesus
   promised something greater than Moses gave. By Moses indeed was
   promised a kingdom, and a land flowing with milk and honey, temporal
   peace, abundance of children, health of body, and all other things,
   temporal goods indeed, yet in figure spiritual; because in the Old
   Testament they were promised to the old man. They considered therefore
   the things promised by Moses, and they considered the things promised
   by Christ. The former promised a full belly on the earth, but of the
   meat which perisheth; the latter promised, "not the meat which
   perisheth, but that which endureth unto eternal life." They gave
   attention to Him that promised the more, but just as if they did not
   yet see Him do greater things. They considered therefore what sort of
   works Moses had done, and they wished yet some greater works to be done
   by Him who promised them such great things. What, say they, doest thou,
   that we may believe thee? And that thou mayest know that they compared
   those former miracles with this and so judged these miracles which
   Jesus did as being less; "Our fathers," say they, "did eat manna in the
   wilderness." But what is manna? Perhaps ye despise it. "As it is
   written, He gave them manna to eat." By Moses our fathers received
   bread from heaven, and Moses did not say to them, "Labor for the meat
   which perisheth not." Thou promisest "meat which perisheth not, but
   which endureth to eternal life;" and yet thou workest not such works as
   Moses did. He gave, not barley loaves, but manna from heaven.

   13. "Then Jesus said unto them, Verily, verily, I say unto you, not
   Moses gave you bread from heaven, but my Father gave you bread from
   heaven. For the true bread is He that cometh down from heaven, and
   giveth life to the world." The true bread then is He that giveth life
   to the world; and the same is the meat of which I have spoken a little
   before,--"Labor not for the meat which perisheth, but for that which
   endureth unto eternal life." Therefore, both that manna signified this
   meat, and all those signs were signs of me. Ye have longed for signs of
   me; do ye despise Him that was signified? Not Moses then gave bread
   from heaven: God gives bread. But what bread? Manna, perhaps? No, but
   the bread which manna signified, namely, the Lord Jesus Himself. My
   Father giveth you the true bread. "For the bread of God is He that
   cometh down from heaven, and giveth life to the world. Then said they
   unto Him, Lord, evermore give us this bread." Like that Samaritan
   woman, to whom it was said, "Whoso drinketh of this water shall never
   thirst." She, immediately understanding it in reference to the body,
   and wishing to be rid of want, said, "Give me, O Lord, of this water;"
   in the same manner also these said, "O Lord, give us this bread;" which
   may refresh us, and yet not fail.

   14. "And Jesus said unto them, I am the Bread of Life: he that cometh
   to me shall never hunger; and he that believeth on me shall never
   thirst." "He that cometh to me;" this is the same thing as "He that
   believeth on me;" and "shall never hunger" is to be understood to mean
   the same thing as "shall never thirst." For by both is signified that
   eternal sufficiency in which there is no want. You desire bread from
   heaven; you have it before you, and yet you do not eat. "But I said
   unto you, that ye also have seen me, and ye believed not." But I have
   not on that account lost my people. "For hath your unbelief made the
   faith of God of none effect?" [502] For, see thou what follows: "All
   that the Father giveth me shall come to me; and him that cometh to me,
   I will not cast out of doors." What kind of within is that, whence
   there is no going out of doors? Noble interior, sweet retreat! O secret
   dwelling without weariness, without the bitterness of evil thoughts,
   without the solicitings of temptations and the interruptions of griefs!
   Is it not that secret dwelling whither shall enter that well-deserving
   servant, to whom the Lord will say, "Enter thou into the joy of thy
   Lord?" [503]

   15. "And him that will come to me, I will not cast out. For I came down
   from heaven, not to do mine own will, but the will of Him that sent
   me." Is it for that reason that Thou wilt not cast out him that shall
   come unto Thee, because Thou hast descended from heaven, not to do
   Thine own will, but the will of Him that sent Thee? Great mystery! I
   beseech you, let us knock together; something may come forth to us
   which may feed us, according to that which has delighted us. That great
   and sweet secret dwelling-place: "He that will come to me." Give heed,
   give heed, and weigh the matter: "He that will come unto me, I will not
   cast out." Why? "Because I came down from heaven, not to do my own
   will, but the will of Him that sent me." Is it then the very reason why
   Thou castest not out him that cometh unto Thee, that Thou camest down
   from heaven, not to do Thy own will, but the will of Him that sent
   Thee? The very reason. Why do we ask whether it be the same? The same
   it is; Himself says it. For it would not be right in us to suspect Him
   to mean other than He says, "Whoso will come to me, I will not cast
   out." And, as if thou askedst, wherefore? He answered, "Because I came
   not to do my own will, but the will of Him that sent me." I am afraid
   that the reason why the soul went forth away from God is, that it was
   proud; nay, I do not doubt it. For it is written, "Pride is the
   beginning of all sin; and the beginning of man's pride is a falling
   away from God." It is written, it is firm and sure, it is true. And
   hence what is said of proud mortal man, clad in the tattered rags of
   the flesh, weighed down with the weight of a corruptible body, and
   withal extolling himself, and forgetting with what skin-coat he is
   clothed,--what, I ask, saith the Scripture to him? "Why is dust and
   ashes proud?" Why proud! Let the Scripture tell why. "Because in his
   life he put forth his inmost parts." [504] What is "put forth," but
   "threw afar off"? This is to go forth away. For to enter within, is to
   long after the inmost parts; to put forth the inmost parts, is to go
   forth away. The proud man puts forth the inmost parts, the humble man
   earnestly desires the inmost parts. If we are cast out by pride, let us
   return by humility.

   16. Pride is the source of all diseases, because pride is the source of
   all sins. When a physician removes a disorder from the body, if he
   merely cures the malady produced by some particular cause, but not the
   cause itself, he seems to heal the patient for a time, but while the
   cause remains, the disease will repeat itself. For example, to speak of
   this more expressly, some humor in the body produces a scurf or sores;
   there follows a high fever, and not a little pain; certain remedies are
   applied to repress the scurf, and to allay that heat of the sore; the
   remedies are applied, and they do good; thou seest the man who was full
   of sores and scurf healed; but because that humor was not expelled, it
   returns again to ulcers. The physician, perceiving this, purges away
   the humor, removes the cause, and there will be no more sores. Whence
   doth iniquity abound? From pride. Cure pride and there will be no more
   iniquity. Consequently, that the cause of all diseases might be cured,
   namely, pride, the Son of God came down and was made low. Why art thou
   proud, O man? God, for thee, became low. Thou wouldst perhaps be
   ashamed to imitate a lowly man; at any rate, imitate the lowly God. The
   Son of God came in the character of a man and was made low. Thou art
   taught to become humble, not of a man to become a brute. He, being God,
   became man; do thou, O man, recognize that thou art man. Thy whole
   humility is to know thyself. Therefore because God teaches humility, He
   said, "I came not to do my own will, but the will of Him that sent me."
   For this is the commendation of humility. Whereas pride doeth its own
   will, humility doeth the will of God. Therefore, "Whoso cometh to me, I
   will not cast him out." Why? "Because I came not to do my own will, but
   the will of Him that sent me." I came humble, I came to teach humility,
   I came a master of humility: he that cometh to me is made one body with
   me; he that cometh to me becomes humble; he who adhereth to me will be
   humble, because he doeth not his own will, but the will of God; and
   therefore he shall not be cast out, for when he was proud he was cast
   out.

   17. See those inner things commended to us in the psalm: "But the sons
   of men will put their trust in the covering of Thy wings." See what it
   is to enter within; see what it is to flee for refuge to His
   protection; see what it is to run even under the Father's lash, for He
   scourgeth every son whom He receiveth. "But the sons of men shall put
   their trust under the cover of Thy wings." What is within? "They shall
   be filled with the plenteousness of Thy house," when Thou shalt have
   sent them within, entering into the joy of their Lord; "they shall be
   filled with the plenteousness of Thy house; and Thou shalt give them to
   drink of the stream of Thy pleasure. For with Thee is the fountain of
   life." Not away without Thee, but within with Thee, is the fountain of
   life. "And in Thy light we shall see light. Show Thy mercy upon them
   that know Thee, and Thy righteousness to them that are of upright
   heart." They who follow the will of their Lord, not seeking their own,
   but the things of the Lord Jesus Christ, they are the upright in heart,
   their feet shall not be moved. For "God is good to Israel, to the
   upright in heart. But, as for me, says he, my feet were almost moved."
   Why? "Because I was jealous at sinners, looking at the peace of
   sinners." [505] To whom is God good then, unless to the upright in
   heart? For God was displeasing to me when my heart was crooked. Why
   displeasing? Because He gave happiness to the wicked, and therefore my
   feet tottered, as if I had served God in vain. For this reason, then,
   my feet were almost moved, because I was not upright of heart. What
   then is upright in heart? Following the will of God. One man is
   prosperous, another man toils; the one lives wickedly and yet is
   prosperous, the other lives rightly and is distressed. Let not him that
   lives rightly and is in distress be angry; he has within what the
   prosperous man has not: let him therefore not be saddened, nor vex
   himself, nor faint. That prosperous man has gold in his own chest; this
   other has God in his conscience. Compare now gold and God, chest and
   conscience. The former has that which perishes, and has it where it
   will perish; the latter has God, who cannot perish, and has Him there
   whence He cannot be taken away: only if he is upright in heart; for
   then He enters within and goeth not out. For that reason, what said he?
   "For with Thee is the fountain of life:" not with us. We must therefore
   enter within, that we may live; we must not be, as it were, content to
   perish, nor willing to be satisfied of our own, to be dried up, but we
   must put our mouth to the very fountain, where the water fails not.
   Because Adam wished to live by his own counsel, he, too, fell through
   him who had fallen before through pride, who invited him to drink of
   the cup of his own pride. Wherefore, because "with Thee is the fountain
   of life, and in Thy light we shall see light," let us drink within, let
   us see within. Why was there a going out thence? Hear why: "Let not the
   foot of pride come to me." Therefore he, to whom the foot of pride
   came, went out. Show that therefore he went out. "And let not the hands
   of sinners move me;" because of the foot of pride. Why sayest thou
   this? "They are fallen, all they that work iniquity." Where are they
   fallen? In their very pride. "They were driven out, and they could not
   stand." [506] If, then, pride drove them out who were not able to
   stand, humility sends them in who can stand for ever. For this reason,
   moreover, he who said, "The bones that were brought low shall rejoice,"
   [507] said before, "Thou shalt give joy and gladness to my hearing."
   What does he mean by, "to my hearing"? By hearing Thee I am happy;
   because of Thy voice I am happy; by drinking within I am happy.
   Therefore do I not fall; therefore "the bones that were brought low
   will rejoice;" therefore "the friend of the Bridegroom standeth and
   heareth Him;" therefore he stands, because he hears. He drinks of the
   fountain within, therefore he stands. They who willed not to drink of
   the fountain within, "there are they fallen: they were driven, they
   were not able to stand."

   18. Thus, the teacher of humility came not to do His own will, but the
   will of Him that sent Him. Let us come to Him, enter in unto Him, be
   ingrafted into Him, that we may not be doing our own will, but the will
   of God: and He will not cast us out, because we are His members,
   because He willed to be our head by teaching us humility. Finally, hear
   Himself discoursing: "Come unto me, ye who labor and are heavy laden:
   take my yoke upon you, and learn of me; for I am meek and lowly of
   heart:" and when ye have learned this, "ye shall find rest for your
   souls," [508] from which ye cannot be cast out; "because I am come down
   from heaven, not to do my own will, but the will of Him that sent me;"
   I teach humility; none but the humble can come unto me. Only pride
   casteth out; how can he go out who keeps humility and falls not away
   from the truth? So much as could be said about the hidden sense has now
   been said, brethren: this sense is hidden enough, and I know not
   whether I have drawn out and shaped in suitable words for you, why it
   is that He casteth not out him that cometh unto Him; because He came
   not to do His own will, but the will of Him that sent Him.

   19. "And this," saith He, "is the will of the Father that sent, that of
   all that He hath given me I should lose nothing." He that keeps
   humility was given to Him; the same He receives: he that keeps not
   humility is far from the Master of humility. "That of all which He hath
   given me, I should lose nothing." "So it is not the will of your Father
   that one of these little ones should perish." Of the proud, there may
   perish; but of the little ones, none perisheth; because, "if ye will
   not become as this little one, ye shall not enter into the kingdom of
   heaven." "Of all that the Father hath given me, I should lose nothing,
   but I will raise it up again on the last day." See how here He
   delineates that twofold resurrection. "He that cometh unto me"
   immediately rises again, being made humble in my members; but I will
   raise him up again on the last day also according to the flesh. "For
   this is the will of my Father that sent me, that every one who seeth
   the Son, and believeth on Him, may have eternal life; and I will raise
   him up on the last day." He said above, "Whoso heareth my word, and
   believeth Him that sent me:" but now, "Whoso seeth the Son, and
   believeth on Him." He has not said, seeth the Son, and believeth on the
   Father; for to believe on the Son is the same thing as to believe on
   the Father. Because, "even as the Father hath life in Himself, so hath
   He given also to the Son to have life in Himself. That every one who
   seeth the Son, and believeth on Him, may have eternal life:" by
   believing and by passing unto life, just as by that first resurrection.
   And, because that is not the only resurrection, He saith, "And I will
   raise him up at the last day."
     __________________________________________________________________

   [487] 1 Cor. xv. 24.

   [488] Matt. xxv. 34.

   [489] Luke xxiv. 13-21.

   [490] Acts i. 6-8.

   [491] Ps. vii. 8.

   [492] Col. i. 18; Rom. viii. 34.

   [493] 1 John ii. 11.

   [494] Matt. xxiv. 12.

   [495] Ps. ix. 7.

   [496] Ps. xxxvi. 7.

   [497] Matt. xvi. 13-16.

   [498] Ps. xlv. 8.

   [499] Rom. iii. 28.

   [500] Rom. x. 4.

   [501] Gal. v. 6.

   [502] Rom. iii. 3.

   [503] Matt. xxv. 23.

   [504] Ecclus. x. 14, 15.

   [505] Ps. lxxiii. 1, 2.

   [506] Ps. xxxvi. 8-13.

   [507] Ps. li. 10.

   [508] Matt. xi. 28, 29.
     __________________________________________________________________

   Tractate XXVI.

   Chapter VI. 41-59

   1. When our Lord Jesus Christ, as we have heard in the Gospel when it
   was read, had said that He was Himself the bread which came down from
   heaven, the Jews murmured and said, "Is not Jesus the son of Joseph,
   whose father and mother we know? how is it then that he saith, I came
   down from heaven?" These Jews were far off from the bread of heaven,
   and knew not how to hunger after it. They had the jaws of their heart
   languid; with open ears they were deaf, they saw and stood blind. This
   bread, indeed, requires the hunger of the inner man: and hence He saith
   in another place, "Blessed are they that hunger and thirst after
   righteousness, for they shall be satisfied." [509] But the Apostle Paul
   says that Christ is for us righteousness. [510] And, consequently, he
   that hungers after this bread, hungers after righteousness,--that
   righteousness however which cometh down from heaven, the righteousness
   that God gives, not that which man works for himself. For if man were
   not making a righteousness for himself, the same apostle would not have
   said of the Jews: "For, being ignorant of the righteousness of God, and
   wishing to establish their own righteousness, they are not subject to
   the righteousness of God." [511] Of such were these who understood not
   the bread that cometh down from heaven; because being satisfied with
   their own righteousness, they hungered not after the righteousness of
   God. What is this, God's righteousness and man's righteousness? God's
   righteousness here means, not that wherein God is righteous, but that
   which God bestows on man, that man may be righteous through God. But
   again, what was the righteousness of those Jews? A righteousness
   wrought of their own strength on which they presumed, and so declared
   themselves as if they were fulfillers of the law by their own virtue.
   But no man fulfills the law but he whom grace assists, that is, whom
   the bread that cometh down from heaven assists. "For the fulfilling of
   the law," as the apostle says in brief, "is charity." [512] Charity,
   that is, love, not of money, but of God; love, not of earth nor of
   heaven, but of Him who made Heaven and earth. Whence can man have that
   love? Let us hear the same: "The love of God," saith he, "is shed
   abroad in our hearts by the Holy Spirit which is given unto us." [513]
   Wherefore, the Lord, about to give the Holy Spirit, said that Himself
   was the bread that came down from heaven, exhorting us to believe on
   Him. For to believe on Him is to eat the living bread. He that believes
   eats; he is sated invisibly, because invisibly is he born again. A babe
   within, a new man within. Where he is made new, there he is satisfied
   with food.

   2. What then did the Lord answer to such murmurers? "Murmur not among
   yourselves." As if He said, I know why ye are not hungry, and do not
   understand nor seek after this bread. "Murmur not among yourselves: no
   man can come unto me, except the Father that sent me draw him." Noble
   excellence of grace! No man comes unless drawn. There is whom He draws,
   and there is whom He draws not; why He draws one and draws not another,
   do not desire to judge, if thou desirest not to err. Accept it at once
   and then understand; thou art not yet drawn? Pray that thou mayest be
   drawn. What do we say here, brethren? If we are "drawn" to Christ, it
   follows that we believe against our will; so then is force applied, not
   the will moved. A man can come to Church unwillingly, can approach the
   altar unwillingly, partake of the sacrament unwillingly: but he cannot
   believe unless he is willing. If we believed with the body, men might
   be made to believe against their will. But believing is not a thing
   done with the body. Hear the apostle: "With the heart man believeth
   unto righteousness." And what follows? "And with the mouth confession
   is made unto salvation." [514] That confession springs from the root of
   the heart. Sometimes thou hearest a man confessing, and knowest not
   whether he believes. But thou oughtest not to call him one confessing,
   if thou shouldest judge him to be one not believing. For to confess is
   this, to utter the thing that thou hast in thy heart: if thou hast one
   thing in thy heart, and another thing on thy tongue, thou art speaking,
   not confessing. Since, then, with the heart man believeth on Christ,
   which no man assuredly does against his will, and since he that is
   drawn seems to be as if forced against his will, how are we to solve
   this question, "No man cometh unto me, except the Father that sent me
   draw him"?

   3. If he is drawn, saith some one, he comes unwillingly. If he comes
   unwillingly, then he believes not; but if he believes not, neither does
   he come. For we do not run to Christ on foot, but by believing; nor is
   it by a motion of the body, but by the inclination of the heart that we
   draw nigh to Him. This is why that woman who touched the hem of His
   garment touched Him more than did the crowd that pressed Him. Therefore
   the Lord said, "Who touched me?" And the disciples wondering said, "The
   multitude throng Thee, and press Thee, and sayest Thou, Who touched
   me?" [515] And He repeated it, "Somebody hath touched me." That woman
   touched, the multitude pressed. What is "touched," except "believed"?
   Whence also He said to that woman that wished to throw herself at His
   feet after His resurrection: "'Touch me not; for I am not yet ascended
   to the Father." [516] Thou thinkest me to be that alone which thou
   seest; "touch me not." What is this? Thou supposest that I am that
   alone which I appear to thee: do not thus believe; that is, "touch me
   not for I am not yet ascended to the Father." To thee I am not
   ascended, for thence I never departed. She touched Him not while He
   stood on the earth; how then could she touch Him while ascending to the
   Father? Thus, however, thus He willed Himself to be touched; thus He is
   touched by those by whom He is profitably touched, ascending to the
   Father, abiding with the Father, equal to the Father.

   4. Thence also He says here, if thou turn thy attention to it, "No man
   cometh to me except he whom the Father shall draw." Do not think that
   thou art drawn against thy will. The mind is drawn also by love. Nor
   ought we to be afraid, lest perchance we be censured in regard to this
   evangelic word of the Holy Scriptures by men who weigh words, but are
   far removed from things, most of all from divine things; and lest it be
   said to us, "How can I believe with the will if I am drawn?" I say it
   is not enough to be drawn by the will; thou art drawn even by delight.
   What is it to be drawn by delight? "Delight thyself in the Lord, and He
   shall give thee the desires of thy heart." [517] There is a pleasure of
   the heart to which that bread of heaven is sweet. Moreover, if it was
   right in the poet to say, "Every man is drawn by his own pleasure,"
   [518] --not necessity, but pleasure; not obligation, but delight,--how
   much more boldly ought we to say that a man is drawn to Christ when he
   delights in the truth, when he delights in blessedness, delights in
   righteousness, delights in everlasting life, all which Christ is? Or is
   it the case that, while the senses of the body have their pleasures,
   the mind is left without pleasures of its own? If the mind has no
   pleasures of its own, how is it said, "The sons of men shall trust
   under the cover of Thy wings: they shall be well satisfied with the
   fullness of Thy house; and Thou shalt give them drink from the river of
   Thy pleasure. For with Thee is the fountain of life; and in Thy light
   shall we see light"? [519] Give me a man that loves, and he feels what
   I say. Give me one that longs, one that hungers, one that is travelling
   in this wilderness, and thirsting and panting after the fountain of his
   eternal home; give such, and he knows what I say. But if I speak to the
   cold and indifferent, he knows not what I say. Such were those who
   murmured among themselves. "He whom the Father shall draw," saith He,
   "cometh unto me."

   5. But what is this, "Whom the Father shall draw," when Christ Himself
   draws? Why did He say, "Whom the Father shall draw"? If we must be
   drawn, let us be drawn by Him to whom one who loves says, "We will run
   after the odor of Thine ointment." [520] But let us, brethren, turn our
   minds to, and, as far as we can, apprehend how He would have us
   understand it. The Father draws to the Son those who believe on the
   Son, because they consider that God is His Father. For God begat the
   Son equal to Himself, so that he who ponders, and in his faith feels
   and muses that He on whom he has believed is equal to the Father, this
   same is drawn of the Father to the Son. Arius believed the Son to be
   creature: the Father drew not him; for he that believes not the Son to
   be equal to the Father, considers not the Father. What sayest thou,
   Arius? What, O heretic, dost thou speak? What is Christ? Not very God,
   saith he, but one whom very God has made. The Father has not drawn
   thee, for thou hast not understood the Father, whose Son thou deniest:
   it is not the Son Himself but something else that thou art thinking of.
   Thou art neither drawn by the Father nor drawn to the Son; for the Son
   is very different from what thou sayest. Photius said, "Christ is only
   a man, he is not also God." The Father hath not drawn him who thus
   believes. One whom the Father has drawn says: "Thou art Christ, Son of
   the living God." Not as a prophet, not as John, not as some great and
   just man, but as the only, the equal, "Thou art Christ, Son of the
   living God." See that he was drawn, and drawn by the Father. "Blessed
   art thou, Simon Barjonas: for flesh and blood hath not revealed it to
   thee, but my Father who is in heaven." [521] This revealing is itself
   the drawing. Thou holdest out a green twig to a sheep, and thou drawest
   it. Nuts are shown to a child, and he is attracted; he is drawn by what
   he runs to, drawn by loving it, drawn without hurt to the body, drawn
   by a cord of the heart. If, then, these things, which among earthly
   delights and pleasures are shown to them that love them, draw them,
   since it is true that "every man is drawn by his own pleasure," does
   not Christ, revealed by the Father, draw? For what does the soul more
   strongly desire than the truth? For what ought it to have a greedy
   appetite, with which to wish that there may be within a healthy palate
   for judging the things that are true, unless it be to eat and drink
   wisdom, righteousness, truth, eternity?

   6. But where will this be? There better, there more truly, there more
   fully. For here we can more easily hunger than be satisfied, especially
   if we have good hope: for "Blessed," saith He, "are they that hunger
   and thirst after righteousness," that is here; "for they shall be
   filled," that is there. Therefore when He had said, "No man cometh unto
   me except the Father that sent me draw him," what did He subjoin? "And
   I will raise him up in the last day." I render unto him what he loves,
   what he hopes for: he will see what, not as yet by seeing, he has
   believed; he shall eat that which he hungers after; he shall be filled
   with that which he thirsts after. Where? In the resurrection of the
   dead; for "I will raise him up on the last day."

   7. For it is written in the prophets, "And they shall all be taught of
   God." Why have I said this, O Jews? The Father has not taught you; how
   can ye know me? For all the men of that kingdom shall be taught of God,
   not learn from men. And though they do learn from men, yet what they
   understand is given them within, flashes within, is revealed within.
   What do men that proclaim tidings from without? What am I doing even
   now while I speak? I am pouring a clatter of words into your ears. What
   is that that I say or that I speak, unless He that is within reveal it?
   Without is the planter of the tree, within is the tree's Creator. He
   that planteth and He that watereth work from without: this is what we
   do. But "neither he that planteth is anything, nor he that watereth;
   but God that giveth the increase." [522] That is, "they shall be all
   taught of God." All who? "Every one who has heard and learned of the
   Father cometh unto me." See how the Father draws: He delights by
   teaching, not by imposing a necessity. Behold how He draws: "They shall
   be all taught of God." This is God's drawing. "Every man that hath
   heard, and hath learned of the Father, cometh unto me." This is God's
   drawing.

   8. What then, brethren? If every man who has heard and learned of the
   Father, the same cometh unto Christ, has Christ taught nothing here?
   What shall we say to this, that men who have not seen the Father as
   their teacher have seen the Son? The Son spake, but the Father taught.
   I, being a man, whom do I teach? Whom, brethren, but him who has heard
   my word? If I, being a man, do teach him who hears my word, the Father
   also teacheth him who hears His word. And if the Father teacheth him
   that hears His word, ask what Christ is, and thou wilt find the word of
   the Father. "In the beginning was the Word." Not in the beginning God
   made the Word, just as "in the beginning God made the heaven and the
   earth." [523] Behold how that He is not a creature. Learn to be drawn
   to the Son by the Father: that the Father may teach thee, hear His
   Word. What Word of Him, sayest thou, do I hear? "In the beginning was
   the Word" (it is not "was made," but "was"), "and the Word was with
   God, and the Word was God." How can men abiding in the flesh hear such
   a Word? "The Word was made flesh, and dwelt among us."

   9. He Himself explains this also, and shows us His meaning when He
   said, "He that hath heard and learned of the Father cometh unto me." He
   forthwith subjoined what we were able to conceive: "Not that any man
   hath seen the Father, save he who is of God, he hath seen the Father."
   What is that which He saith? I have seen the Father, you have not seen
   the Father; and yet ye come not unto me unless ye are drawn by the
   Father. And what is it for you to be drawn by the Father but to learn
   of the Father? What is to learn of the Father but to hear of the
   Father? What is to hear of the Father but to hear the Word of the
   Father--that is, to hear me? In case, therefore, when I say to you,
   "Every man that hath heard and learned of the Father," you should say
   within yourselves, But we have never seen the Father, how could we
   learn of the Father? hear from myself: "Not that any man hath seen the
   Father, save He who is of God, He hath seen the Father." I know the
   Father, I am from Him; but in that manner in which the Word is from Him
   where the Word is, not that which sounds and passes away, but that
   which remains with the speaker and attracts the hearer.

   10. Let what follows admonish us: "Verily, verily, I say unto you, he
   that believeth on me hath eternal life." He willed to reveal Himself,
   what He was: He might have said in brief, He that believeth on me hath
   me. For Christ is Himself true God and eternal life. Therefore, he that
   believeth on me, saith He, goeth into me; and he that goeth into me,
   hath me. But what is the meaning of "to have me"? To have eternal life.
   Eternal life took death upon itself; eternal life willed to die; but of
   thee, not of itself; of thee it received that whereby it may die in thy
   behalf. Of men, indeed, He took flesh, but yet not in the manner of
   men. For having His Father in heaven, He chose a mother on earth; both
   there begotten without mother, and here born without father.
   Accordingly, life took upon itself death, that life might slay death.
   "For he that believeth on me," saith He, "hath eternal life:" not what
   is open, but what is hid. For eternal life is the Word, that "in the
   beginning was with God, and the Word was God, and the life was the
   light of men." The same eternal life gave eternal life also to the
   flesh which it assumed. He came to die; but on the third day He rose
   again. Between the Word taking flesh and the flesh rising again, death
   which came between was consumed.

   11. "I am," saith He, "the bread of life." And what was the source of
   their pride? "Your fathers," saith He, "did eat manha in the
   wilderness, and are dead." What is it whereof ye are proud? "They ate
   manna, and are dead." Why they ate and are dead? Because they believed
   that which they saw; what they saw not, they did not understand.
   Therefore were they "your" fathers, because you are like them. For so
   far, my brethren, as relates to this visible corporeal death, do not we
   too die who eat the bread that cometh down from heaven? They died just
   as we shall die, so far, as I said, as relates to the visible and
   carnal death of this body. But so far as relates to that death,
   concerning which the Lord warns us by fear, and in which their fathers
   died: Moses ate manna, Aaron ate manna, Phinehas ate manna, and many
   ate manna, who were pleasing to the Lord, and they are not dead. Why?
   Because they understood the visible food spiritually, hungered
   spiritually, tasted spiritually, that they might be filled spiritually.
   For even we at this day receive visible food: but the sacrament is one
   thing, the virtue of the sacrament another. How many do receive at the
   altar and die, and die indeed by receiving? Whence the apostle saith,
   "Eateth and drinketh judgment to himself." [524] For it was not the
   mouthful given by the Lord that was the poison to Judas. And yet he
   took it; and when he took it, the enemy entered into him: not because
   he received an evil thing, but because he being evil received a good
   thing in an evil way. See ye then, brethren, that ye eat the heavenly
   bread in a spiritual sense; bring innocence to the altar. Though your
   sins are daily, at least let them not be deadly. Before ye approach the
   altar, consider well what ye are to say: "Forgive us our debts, even as
   we forgive our debtors." [525] Thou forgivest, it shall be forgiven
   thee: approach in peace, it is bread, not poison. But see whether thou
   forgivest; for if thou dost not forgive, thou liest, and liest to Him
   whom thou canst not deceive. Thou canst lie to God, but thou canst not
   deceive God. He knows what thou doest. He sees thee within, examines
   thee within, inspects within, judges within, and within He either
   condemns or crowns. But the fathers of these Jews were evil fathers of
   evil sons, unbelieving fathers of unbelieving sons, murmuring fathers
   of murmurers. For in no other thing is that people said to have
   offended the Lord more than in murmuring against God. And for that
   reason, the Lord, willing to show those men to be the children of such
   murmurers, thus begins His address to them: "Why murmur ye among
   yourselves," ye murmurers, children of murmurers? Your fathers did eat
   manna, and are dead; not because manna was an evil thing, but because
   they ate it in an evil manner.

   12. "This is the bread which cometh down from heaven." Manna signified
   this bread; God's altar signified this bread. Those were sacraments. In
   the signs they were diverse; in the thing which was signified they were
   alike. Hear the apostle: "For I would not that ye should be ignorant,
   brethren," saith he, "that all our fathers were under the cloud, and
   all passed through the sea; and were all baptized unto Moses in the
   cloud and in the sea; and did all eat the same spiritual meat." Of
   course, the same spiritual meat; for corporally it was another: since
   they ate manna, we eat another thing; but the spiritual was the same as
   that which we eat. But "our" fathers, not the fathers of those Jews;
   those to whom we are like, not those to whom they were like. Moreover
   he adds: "And did all drink the same spiritual drink." They one kind of
   drink, we another, but only in the visible form, which, however,
   signified the same thing in its spiritual virtue. For how was it that
   they drank the "same drink"? "They drank," saith he "of the spiritual
   Rock that followed them, and that Rock was Christ." [526] Thence the
   bread, thence the drink. The rock was Christ in sign; the real Christ
   is in the Word and in flesh. And how did they drink? The rock was
   smitten twice with a rod; the double smiting signified the two wooden
   beams of the cross. "This, then, is the bread that cometh down from
   heaven, that if any man eat thereof, he shall not die." But this is
   what belongs to the virtue of the sacrament, not to the visible
   sacrament; he that eateth within, not without; who eateth in his heart,
   not who presses with his teeth.

   13. "I am the living bread, which came down from heaven." For that
   reason "living," because I came down from heaven. The manna also came
   down from heaven; but the manna was only a shadow, this is the truth.
   "If any man eat of this bread, he shall live for ever: and the bread
   that I will give is my flesh, for the life of the world." When did
   flesh comprehend this flesh which He called bread? That is called flesh
   which flesh does not comprehend, and for that reason all the more flesh
   does not comprehend it, that it is called flesh. For they were
   terrified at this: they said it was too much for them; they thought it
   impossible. "Is my flesh," saith He, "for the life of the world."
   Believers know the body of Christ, if they neglect not to be the body
   of Christ. Let them become the body of Christ, if they wish to live by
   the Spirit of Christ. None lives by the Spirit of Christ but the body
   of Christ. Understand, my brethren, what I mean to say. Thou art a man;
   thou hast both a spirit and a body. I call that a spirit which is
   called the soul; that whereby it consists that thou art a man, for thou
   consistest of soul and body. And so thou hast an invisible spirit and a
   visible body. Tell me which lives of the other: does thy spirit live of
   thy body, or thy body of thy spirit? Every man that lives can answer;
   and he that cannot answer this, I know not whether he lives: what doth
   every man that lives answer? My body, of course, lives by my spirit.
   Wouldst thou then also live by the Spirit of Christ. Be in the body of
   Christ. For surely my body does not live by thy spirit. My body lives
   by my spirit, and thy body by thy spirit. The body of Christ cannot
   live but by the Spirit of Christ. It is for this that the Apostle Paul,
   expounding this bread, says: "One bread," saith he, "we being many are
   one body." [527] O mystery of piety! O sign of unity! O bond of
   charity! He that would live has where to live, has whence to live. Let
   him draw near, let him believe; let him be embodied, that he may be
   made to live. Let him not shrink from the compact of members; let him
   not be a rotten member that deserves to be cut off; let him not be a
   deformed member whereof to be ashamed; let him be a fair, fit, and
   sound member; let him cleave to the body, live for God by God: now let
   him labor on earth, that hereafter he may reign in heaven.

   14. The Jews, therefore, strove among themselves, saying, "How can this
   man give us his flesh to eat?" They strove, and that among themselves,
   since they understood not, neither wished to take the bread of concord:
   "for they who eat such bread do not strive with one another; for we
   being many are one bread, one body." And by this bread, "God makes
   people of one sort to dwell in a house." [528]

   15. But that which they ask, while striving among themselves, namely,
   how the Lord can give His flesh to be eaten, they do not immediately
   hear: but further it is said to them, "Verily, verily, I say unto you,
   except ye eat the flesh of the Son of man, and drink His blood, ye will
   have no life in you." How, indeed, it may be eaten, and what may be the
   mode of eating this bread, ye are ignorant of; nevertheless, "except ye
   eat the flesh of the Son of man, and drink His blood, ye will not have
   life in you." He spoke these words, not certainly to corpses, but to
   living men. Whereupon, lest they, understanding it to mean this life,
   should strive about this thing also, He going on added, "Whoso eateth
   my flesh, and drinketh my blood, hath eternal life." Wherefore, he that
   eateth not this bread, nor drinketh this blood, hath not this life; for
   men can have temporal life without that, but they can noways have
   eternal life. He then that eateth not His flesh, nor drinketh His
   blood, hath no life in him; and he that eateth His flesh, and drinketh
   His blood, hath life. This epithet, eternal, which He used, answers to
   both. It is not so in the case of that food which we take for the
   purpose of sustaining this temporal life. For he who will not take it
   shall not live, nor yet shall he who will take it live. For very many,
   even who have taken it, die; it may be by old age, or by disease, or by
   some other casualty. But in this food and drink, that is, in the body
   and blood of the Lord, it is not so. For both he that doth not take it
   hath no life, and he that doth take it hath life, and that indeed
   eternal life. And thus He would have this meat and drink to be
   understood as meaning the fellowship of His own body and members, which
   is the holy Church in his predestinated, and called, and justified, and
   glorified saints and believers. Of these, the first is already
   effected, namely, predestination; the second and third, that is, the
   vocation and justification, have taken place, are taking place, and
   will take place; but the fourth, namely, the glorifying, is at present
   in hope; but a thing future in realization. The sacrament of this
   thing, namely, of the unity of the body and blood of Christ, is
   prepared on the Lord's table in some places daily, in some places at
   certain intervals of days, and from the Lord's table it is taken, by
   some to life, by some to destruction: but the thing itself, of which it
   is the sacrament, is for every man to life, for no man to destruction,
   whosoever shall have been a partaker thereof.

   16. But lest they should suppose that eternal life was promised in this
   meat and drink in such manner that they who should take it should not
   even now die in the body, He condescended to meet this thought; for
   when He had said, "He that eateth my flesh, and drinketh my blood, hath
   eternal life," He forthwith subjoined, "and I will raise him up on the
   last day." That meanwhile, according to the Spirit, he may have eternal
   life in that rest into which the spirits of the saints are received;
   but as to the body, he shall not be defrauded of its eternal life, but,
   on the contrary, he shall have it in the resurrection of the dead at
   the last day.

   17. "For my flesh," saith He, "is meat indeed, and my blood is drink
   indeed." For whilst by meat and drink men seek to attain to this,
   neither to hunger nor thirst, there is nothing that truly affords this,
   except this meat and drink, which doth render them by whom it is taken
   immortal and incorruptible; that is, the very fellowship of the saints,
   where will be peace and unity, full and perfect. Therefore, indeed, it
   is, even as men of God understood this before us, that our Lord Jesus
   Christ has pointed our minds to His body and blood in those things,
   which from being many are reduced to some one thing. For a unity is
   formed by many grains forming together; and another unity is effected
   by the clustering together of many berries.

   18. In a word, He now explains how that which He speaks of comes to
   pass, and what it is to eat His body and to drink His blood. "He that
   eateth my flesh, and drinketh my blood, dwelleth in me, and I in him."
   This it is, therefore, for a man to eat that meat and to drink that
   drink, to dwell in Christ, and to have Christ dwelling in him.
   Consequently, he that dwelleth not in Christ, and in whom Christ
   dwelleth not, doubtless neither eateth His flesh [spiritually] nor
   drinketh His blood [although he may press the sacrament of the body and
   blood of Christ carnally and visibly with his teeth], but rather doth
   he eat and drink the sacrament of so great a thing to his own judgment,
   because he, being unclean, has presumed to come to the sacraments of
   Christ, which no man taketh worthily except he that is pure: of such it
   is said, "Blessed are the pure in heart, for they shall see God." [529]

   19. "As the living Father hath sent me," saith He, "and I live by the
   Father; so he that eateth me, even he shall live by me." He says not:
   As I eat the Father, and live by the Father; so he that eateth me, the
   same shall live by me. For the Son, who was begotten equal, does not
   become better by participation of the Father; just as we are made
   better by participation of the Son, through the unity of His body and
   blood, which thing that eating and drinking signifies. We live then by
   Him, by eating Him; that is, by receiving Himself as the eternal life,
   which we did not have from ourselves. Himself, however, lives by the
   Father, being sent by Him, because "He emptied Himself, being made
   obedient even unto the death of the cross." [530] For if we take this
   declaration, "I live by the Father," [531] according to that which He
   says in another place, "The Father is greater than I;" just as we, too,
   live by Him who is greater than we; this results from His being sent.
   The sending is in fact the emptying of Himself, and His taking upon Him
   the form of a servant: and this is rightly understood, while also the
   Son's equality of nature with the Father is preserved. For the Father
   is greater than the Son as man, but He has the Son as God
   equal,--whilst the same is both God and man, Son of God and Son of man,
   one Christ Jesus. To this effect, if these words are rightly
   understood, He spoke thus: "As the living Father hath sent me, and I
   live by the Father; so he that eateth me, even he shall live by me:"
   just as if He were to say, My emptying of myself (in that He sent me)
   effected that I should live by the Father; that is, should refer my
   life to Him as the greater; but that any should live by me is effected
   by that participation in which he eats me. Therefore, I being humbled,
   do live by the Father, man being raised up, liveth by me. But if it was
   said, "I live by the Father," so as to mean, that He is of the Father,
   not the Father of Him, it was said without detriment to His equality.
   And yet further, by saying, "And he that eateth me, even he shall live
   by me," He did not signify that His own equality was the same as our
   equality, but He thereby showed the grace of the Mediator.

   20. "This is the bread that cometh down from heaven;" that by eating it
   we may live, since we cannot have eternal life from ourselves. "Not,"
   saith He, "as your fathers did eat manna, and are dead: he that eateth
   this bread shall live forever." That those fathers are dead, He would
   have to be understood as meaning, that they do not live forever. For
   even they who eat Christ shall certainly die temporally; but they live
   forever, because Christ is eternal life.
     __________________________________________________________________

   [509] Matt. v. 6.

   [510] 1 Cor. i. 30.

   [511] Rom. x. 3.

   [512] Rom. xiii. 10.

   [513] Rom. v. 5.

   [514] Rom. x. 10.

   [515] Luke viii. 45.

   [516] John xx. 17.

   [517] Ps. xxxvii. 4.

   [518] Trahit sua quemque voluptas.--Virg. Ec. 2.

   [519] Ps. xxxvi. 8.

   [520] Cant. i. 3.

   [521] Matt. xvi. 16, 17.

   [522] 1 Cor. iii. 7.

   [523] Gen. i. 1.

   [524] 1 Cor. xi. 29.

   [525] Matt. vi. 12.

   [526] 1 Cor. x. 1-4.

   [527] 1 Cor. x. 17.

   [528] Ps. lxviii. 6.

   [529] Matt. v. 8.

   [530] Phil. ii. 8.

   [531] Propter Patrem.
     __________________________________________________________________

   Tractate XXVII.

   Chapter VI. 60-72

   1. We have just heard out of the Gospel the words of the Lord which
   follow the former discourse. From these a discourse is due to your ears
   and minds, and it is not unseasonable to-day; for it is concerning the
   body of the Lord which He said that He gave to be eaten for eternal
   life. And He explained the mode of this bestowal and gift of His, in
   what manner He gave His flesh to eat, saying, "He that eateth my flesh,
   and drinketh my blood, dwelleth in me, and I in him." The proof that a
   man has eaten and drank is this, if he abides and is abode in, if he
   dwells and is dwelt in, if he adheres so as not to be deserted. This,
   then, He has taught us, and admonished us in mystical words that we may
   be in His body, in His members under Himself as head, eating His flesh,
   not abandoning our unity with Him. But most of those who were present,
   by not understanding Him, were offended; for in hearing these things,
   they thought only of flesh, that which themselves were. But the apostle
   says, and says what is true, "To be carnally-minded is death." [532]
   The Lord gives us His flesh to eat, and yet to understand it according
   to the flesh is death; while yet He says of His flesh, that therein is
   eternal life. Therefore we ought not to understand the flesh carnally.
   As in these words that follow:

   2. "Many therefore," not of His enemies, but "of His disciples, when
   they had heard this, said, This is a hard saying; who can hear it?" If
   His disciples accounted this saying hard, what must His enemies have
   thought? And yet so it behoved that to be said which should not be
   understood by all. The secret of God ought to make men eagerly
   attentive, not hostile. But these men quickly departed from Him, while
   the Lord said such things: they did not believe Him to be saying
   something great, and covering some grace by these words; they
   understood just according to their wishes, and in the manner of men,
   that Jesus was able, or was determined upon this, namely, to distribute
   the flesh with which the Word was clothed, piecemeal, as it were, to
   those that believe on Him. "This," say they, "is a hard saying; who can
   hear it?"

   3. "But Jesus, knowing in Himself that His disciples murmured at
   it,"--for they so said these things with themselves that they might not
   be heard by Him: but He who knew them in themselves, hearing within
   Himself,--answered and said, "This offends you;" because I said, I give
   you my flesh to eat, and my blood to drink, this forsooth offends you.
   "Then what if ye shall see the Son of man ascending where He was
   before?" What is this? Did He hereby solve the question that perplexed
   them? Did He hereby uncover the source of their offense? He did
   clearly, if only they understood. For they supposed that He was going
   to deal out His body to them; but He said that He was to ascend into
   heaven, of course, whole: "When ye shall see the Son of man ascending
   where He was before;" certainly then, at least, you will see that not
   in the manner you suppose does He dispense His body; certainly then, at
   least, you will understand that His grace is not consumed by
   tooth-biting.

   4. And He said, "It is the Spirit that quickeneth; the flesh profiteth
   nothing." Before we expound this, as the Lord grants us, that other
   must not be negligently passed over, where He says, "Then what if ye
   shall see the Son of man ascending where He was before?" For Christ is
   the Son of man, of the Virgin Mary. Therefore Son of man He began to be
   here on earth, where He took flesh from the earth. For which cause it
   was said prophetically, "Truth is sprung from the earth." [533] Then
   what does He mean when He says, "When ye shall see the Son of man
   ascending where He was before"? For there had been no question if He
   had spoken thus: "If ye shall see the Son of God ascending where He was
   before." But since He said, "The Son of man ascending where He was
   before," surely the Son of man was not in heaven before the time when
   He began to have a being on earth? Here, indeed, He said, "where He was
   before," just as if He were not there at this time when He spoke these
   words. But in another place He says, "No man has ascended into heaven
   but He that came down from heaven, the Son of man who is in heaven."
   [534] He said not "was," but, saith He, "the Son of man who is in
   heaven." He was speaking on earth, and He declared Himself to be in
   heaven. And yet He did not speak thus: "No man hath ascended into
   heaven but He that came down from heaven," the Son of God, "who is in
   heaven." Whither tends it, but to make us understand that which even in
   the former discourse I commended to your minds, my beloved, that
   Christ, both God and man, is one person, not two persons, lest our
   faith be not a trinity, but a quaternity? Christ, therefore, is one;
   the Word, soul and flesh, one Christ; the Son of God and Son of man,
   one Christ; Son of God always, Son of man in time, yet one Christ in
   regard to unity of person. In heaven He was when He spoke on earth. He
   was Son of man in heaven in that manner in which He was Son of God on
   earth; Son of God on earth in the flesh which He took, Son of man in
   heaven in the unity of person.

   5. What is it, then, that He adds? "It is the Spirit that quickeneth;
   the flesh profiteth nothing." Let us say to Him (for He permits us, not
   contradicting Him, but desiring to know), O Lord, good Master, in what
   way does the flesh profit nothing, whilst Thou hast said, "Except a man
   eat my flesh, and drink my blood, he shall not have life in him?" Or
   does life profit nothing? And why are we what we are, but that we may
   have eternal life, which Thou dost promise by Thy flesh? Then what
   means "the flesh profiteth nothing"? It profiteth nothing, but only in
   the manner in which they understood it. They indeed understood the
   flesh, just as when cut to pieces in a carcass, or sold in the
   shambles; not as when it is quickened by the Spirit. Wherefore it is
   said that "the flesh profiteth nothing," in the same manner as it is
   said that "knowledge puffeth up." Then, ought we at once to hate
   knowledge? Far from it! And what means "Knowledge puffeth up"?
   Knowledge alone, without charity. Therefore he added, "but charity
   edifieth." [535] Therefore add thou to knowledge charity, and knowledge
   will be profitable, not by itself, but through charity. So also here,
   "the flesh profiteth nothing," only when alone. Let the Spirit be added
   to the flesh, as charity is added to knowledge, and it profiteth very
   much. For if the flesh profited nothing, the Word would not be made
   flesh to dwell among us. If through the flesh Christ has greatly
   profited us, does the flesh profit nothing? But it is by the flesh that
   the Spirit has done somewhat for our salvation. Flesh was a vessel;
   consider what it held, not what it was. The apostles were sent forth;
   did their flesh profit us nothing? If the apostles' flesh profited us,
   could it be that the Lord's flesh should have profited us nothing? For
   how should the sound of the Word come to us except by the voice of the
   flesh? Whence should writing come to us? All these are operations of
   the flesh, but only when the spirit moves it, as if it were its organ.
   Therefore "it is the Spirit that quickeneth; the flesh profiteth
   nothing," as they understood the flesh, but not so do I give my flesh
   to be eaten.

   6. Hence "the words," saith He, "which I have spoken to you are Spirit
   and life." For we have said, brethren, that this is what the Lord had
   taught us by the eating of His flesh and drinking of His blood, that we
   should abide in Him and He in us. But we abide in Him when we are His
   members, and He abides in us when we are His temple. But that we may be
   His members, unity joins us together. And what but love can effect that
   unity should join us together? And the love of God, whence is it? Ask
   the apostle: "The love of God," saith he, "is shed abroad in our hearts
   by the Holy Spirit which is given to us." [536] Therefore "it is the
   Spirit that quickeneth," for it is the Spirit that makes living
   members. Nor does the Spirit make any members to be living except such
   as it finds in the body, which also the Spirit itself quickens. For the
   Spirit which is in thee, O man, by which it consists that thou art a
   man, does it quicken a member which it finds separated from thy flesh?
   I call thy soul thy spirit. Thy soul quickeneth only the members which
   are in thy flesh; if thou takest one away, it is no longer quickened by
   thy soul, because it is not joined to the unity of thy body. These
   things are said to make us love unity and fear separation. For there is
   nothing that a Christian ought to dread so much as to be separated from
   Christ's body. For if he is separated from Christ's body, he is not a
   member of Christ; if he is not a member of Christ, he is not quickened
   by the Spirit of Christ. "But if any man," saith the apostle, "have not
   the Spirit of Christ, he is none of His." [537] "It is the Spirit,"
   then, "that quickeneth; the flesh profiteth nothing. The words that I
   have spoken to you are spirit and life." What means "are spirit and
   life"? They are to be understood spiritually. Hast thou understood
   spiritually? "They are spirit and life." Hast thou understood carnally?
   So also "are they spirit and life," but are not so to thee.

   7. "But," saith He, "there are some among you that believe not." He
   said not, There are some among you that understand not; but He told the
   cause why they understand not. "There are some among you that believe
   not," and therefore they understand not, because they believe not. For
   the prophet has said, "If ye believe not, ye shall not understand."
   [538] We are united by faith, quickened by understanding. Let us first
   adhere to Him through faith, that there may be that which may be
   quickened by understanding. For he who adheres not resists; he that
   resists believes not. And how can he that resists be quickened? He is
   an adversary to the ray of light by which he should be penetrated: he
   turns not away his eye, but shuts his mind. "There are," then, "some
   who believe not." Let them believe and open, let them open and be
   illumined. "For Jesus knew from the beginning who they were that
   believed, and who should betray Him." For Judas also was there. Some
   indeed, were offended; but he remained to watch his opportunity, not to
   understand. And because he remained for that purpose, the Lord kept not
   silence concerning him. He described him not by name, but neither was
   He silent about him; that all might fear though only one should perish.
   But after He spoke, and distinguished those that believe from those
   that believe not, He clearly showed the cause why they believed not.
   "Therefore I said unto you," saith He, "that no man can come unto me
   except it were given to him of my Father." Hence to believe is also
   given to us; for certainly to believe is something. And if it is
   something great, rejoice that thou hast believed, yet be not lifted up;
   for "What hast thou that thou didst not receive?" [539]

   8. "From that time many of His disciples went back, and walked no more
   with Him." Went back, but after Satan, not after Christ. For our Lord
   Christ once addressed Peter as Satan, rather because he wished to
   precede his Lord, and to give counsel that He should not die, He who
   had come to die, that we might not die for ever; and He says to him,
   "Get thee behind me, Satan; for thou savorest not the things that be of
   God, but the things that be of men." [540] He did not drive him back to
   go after Satan, and so called him Satan; but He made him go behind
   Himself, that by walking after his Lord he should not be a Satan. But
   these went back in the same manner as the apostle says of certain
   women: "For some are turned back after Satan." [541] They walked not
   further with Him. Behold, cut off from the body, for perhaps they were
   not in the body, they have lost life. They must be reckoned among the
   unbelieving, notwithstanding they were called disciples. Not a few, but
   "many went back." This happened, it may be, for our consolation. For
   sometimes it happens that a man may declare the truth, and that what he
   says may not be understood, and so they that hear it are offended and
   go away. Now the man regrets that he had spoken that truth, and he says
   to himself, "I ought not to have spoken so, I ought not to have said
   this." Behold; it happened to the Lord: He spoke, and lost many; He
   remained with few. But yet He was not troubled, because He knew from
   the beginning who they were that believed and that believed not. If it
   happen to us, we are sorely perplexed. Let us find comfort in the Lord,
   and yet let us speak words with prudence.

   9. And now addressing the few that remained: "Then said Jesus to the
   twelve" (namely, those twelve who remained), "Will ye also," said He,
   "go away?" Not even Judas departed. But it was already manifest to the
   Lord why he remained: to us he was made manifest afterwards. Peter
   answered in behalf of all, one for many, unity for the collective
   whole: "Then Simon Peter answered Him, Lord, to whom shall we go?" Thou
   drivest us from Thee; give us Thy other self. "To whom shall we go?" If
   we abandon Thee, to whom shall we go? "Thou hast the words of eternal
   life." See how Peter, by the gift of God and the renewal of the Holy
   Spirit, understood Him. How other than because he believed? "Thou hast
   the words of eternal life." For Thou hast eternal life in the
   ministration of Thy body and blood. "And we have believed and have
   known." Not have known and believed, but "believed and known." For we
   believed in order to know; for if we wanted to know first, and then to
   believe, we should not be able either to know or to believe. What have
   we believed and known? "That Thou art Christ, the Son of God;" that is,
   that Thou art that very eternal life, and that Thou givest in Thy flesh
   and blood only that which Thou art.

   10. Then said the Lord Jesus: "Have not I chosen you twelve, and one of
   you is a devil?" Therefore, should He have said, "I have chosen
   eleven:" or is a devil also chosen, and among the elect? Persons are
   wont to be called "elect" by way of praise: or was man elected because
   some great good was done by him, without his will and knowledge? This
   belongs peculiarly to God; the contrary is characteristic of the
   wicked. For as wicked men make a bad use of the good works of God; so,
   on the contrary, God makes a good use of the evil works of wicked men.
   How good it is that the members of the body are, as they can be
   disposed only by God, their author and framer! Nevertheless what evil
   use doth wantonness make of the eyes? What ill use doth falsehood make
   of the tongue? Does not the false witness first both slay his own soul
   with his tongue, and then, after he has destroyed himself, endeavor to
   injure another? He makes an ill use of the tongue, but the tongue is
   not therefore an evil thing; the tongue is God's work, but iniquity
   makes an ill use of that good work of God. How do they use their feet
   who run into crimes? How do murderers employ their hands? And what ill
   use do wicked men make of those good creatures of God that lie outside
   of them? With gold they corrupt judgment and oppress the innocent. Bad
   men make a bad use of the very light; for by evil living they employ
   even the very light with which they see into the service of their
   villanies. A bad man, when going to do a bad deed, wishes the light to
   shine for him, lest he stumble; he who has already stumbled and fallen
   within; that which he is afraid of in his body has already befallen him
   in his heart. Hence, to avoid the tediousness of running through them
   separately, a bad man makes a bad use of all the good creatures of God:
   a good man, on the contrary, makes a good use of the evil deeds of
   wicked men. And what is so good as the one God? Since, indeed, the Lord
   Himself said, "There is none good, but the one God." [542] By how much
   He is better, then, by so much the better use He makes of our evil
   deeds. What worse than Judas? Among all that adhered to the Master,
   among the twelve, to him was committed the common purse; to him was
   allotted the dispensing for the poor. Unthankful for so great a favor,
   so great an honor, he took the money, and lost righteousness: being
   dead, he betrayed life: Him whom he followed as a disciple, he
   persecuted as an enemy. All this evil was Judas's; but the Lord
   employed his evil for good. He endured to be betrayed, to redeem us.
   Behold, Judas's evil was turned to good. How many martyrs has Satan
   persecuted! If Satan left off persecuting, we should not to-day be
   celebrating the very glorious crown of Saint Laurence. If then God
   employs the evil works of the devil himself for good, what the bad man
   effects, by making a bad use, is to hurt himself, not to contradict the
   goodness of God. The Master makes use of that man. And if He knew not
   how to make use of him, the Master contriver would not have permitted
   him to be. Therefore, He saith, "One of you is a devil," whilst I have
   chosen you twelve. This saying, "I have chosen you twelve," may be
   understood in this way, that twelve is a sacred number. For the honor
   of that number was not taken away because one was lost, for another was
   chosen into the place of the one that perished. [543] The number
   remained a sacred number, a number containing twelve: because they were
   to make known the Trinity throughout the whole world, that is,
   throughout the four quarters of the world. That is the reason of the
   three times four. Judas, then only cut himself off, not profaned the
   number twelve: he abandoned his Teacher, for God appointed a successor
   to take his place.

   11. All this that the Lord spoke concerning His flesh and blood;--and
   in the grace of that distribution He promised us eternal life, and that
   He meant those that eat His flesh and drink His blood to be understood,
   from the fact of their abiding in Him and He in them; and that they
   understood not who believed not; and that they were offended through
   their understanding spiritual things in a carnal sense; and that, while
   these were offended and perished, the Lord was present for the
   consolation of the disciples who remained, for proving whom He asked,
   "Will ye also go away?" that the reply of their steadfastness might be
   known to us, for He knew that they remained with Him;--let all this,
   then, avail us to this end, most beloved, that we eat not the flesh and
   blood of Christ merely in the sacrament, as many evil men do, but that
   we eat and drink to the participation of the Spirit, that we abide as
   members in the Lord's body, to be quickened by His Spirit, and that we
   be not offended, even if many do now with us eat and drink the
   sacraments in a temporal manner, who shall in the end have eternal
   torments. For at present Christ's body is as it were mixed on the
   threshing-floor: "But the Lord knoweth them that are His." [544] If
   thou knowest what thou threshest, that the substance is there hidden,
   that the threshing has not consumed what the winnowing has purged;
   certain are we, brethren, that all of us who are in the Lord's body,
   and abide in Him, that He also may abide in us, have of necessity to
   live among evil men in this world even unto the end. I do not say among
   those evil men who blaspheme Christ; for there are now few found who
   blaspheme with the tongue, but many who do so by their life. Among
   those, then, we must necessarily live even unto the end.

   12. But what is this that He saith: "He that abideth in me, and I in
   him"? What, but that which the martyrs heard: "He that persevereth unto
   the end, the same shall be saved"? [545] How did Saint Laurence, whose
   feast we celebrate to-day, abide in Him? He abode even to temptation,
   abode even to tyrannical questioning, abode even to bitterest
   threatening, abode even to destruction;--that were a trifle, abode even
   to savage torture. For he was not put to death quickly, but tormented
   in the fire: he was allowed to live a long time; nay, not allowed to
   live a long time, but forced to die a slow, lingering death. Then, in
   that lingering death, in those torments, because he had well eaten and
   well drunk, as one who had feasted on that meat, as one intoxicated
   with that cup, he felt not the torments. For He was there who said, "It
   is the Spirit that quickeneth." For the flesh indeed was burning, but
   the Spirit was quickening the soul. He shrunk not back, and he mounted
   into the kingdom. But the holy martyr Xystus, whose day we celebrated
   five days ago, had said to him, "Mourn not, my son;" for Xystus was a
   bishop, he was a deacon. "Mourn not," said he; "thou shall follow me
   after three days." He said three days, meaning the interval between the
   day of Saint Xystus's suffering and that of Saint Laurence's suffering,
   which falls on to-day. Three days is the interval. What comfort! He
   says not, "Mourn not, my son; the persecution will cease, and thou wilt
   be safe;" but, "do not mourn: whither I precede thou shalt follow; nor
   shall thy pursuit be deferred: three days will be the interval, and
   thou shalt be with me." He accepted the oracle, vanquished the devil,
   and attained to the triumph.
     __________________________________________________________________

   [532] Rom. vii. 6.

   [533] Ps. lxxxv. 12.

   [534] John iii. 13.

   [535] 1 Cor. viii. 1.

   [536] Rom. v. 5.

   [537] Rom. viii. 9.

   [538] Isa. vii. 9, LXX.

   [539] 1 Cor. iv. 7.

   [540] Matt. xvi. 23.

   [541] 1 Tim. v. 15.

   [542] Mark x. 10.

   [543] Acts i. 26.

   [544] 2 Tim. ii. 19.

   [545] Matt. xxiv. 13.
     __________________________________________________________________

   Tractate XXVIII.

   Chapter VII. 1-13

   1. In this chapter of the Gospel, brethren, our Lord Jesus Christ has
   most especially commended Himself to our faith in respect of His
   humanity. For indeed He always keeps in view, both in His words and
   deeds, that He should be believed to be God and man: God who made us,
   man who sought us; with the Father, always God; with us, man in time.
   For He would not have sought man whom He had made if Himself had not
   become that which He had made. But remember this, and do not let it
   slip from your hearts, that Christ became man in such manner that He
   ceased not to be God. While remaining God, He who made man took
   manhood. While, therefore, as man He concealed Himself, He must not be
   thought to have lost His power, but only to have offered an example to
   our infirmity. For He was detained when He willed to be, and He was put
   to death when he willed to be. But since there were to be His members,
   that is, His faithful ones, who would not have that power which He, our
   God, had; by His being hid, by His con cealing Himself as if He would
   not be put to death, He indicated that His members would do this, in
   which members He Himself in fact was. For Christ is not simply in the
   head and not in the body, but Christ whole is in the head and body.
   What, therefore, His members are, that He is; but what He is, it does
   not necessarily follow that His members are. For if His members were
   not Himself, He would not have said, "Saul, why persecutest thou me?"
   [546] For Saul was not persecuting Himself on earth, but His members,
   namely, His believers. He would not, however, say, my saints, my
   servants, or, in short, my brethren, which is more honorable; but, me,
   that is, my members, whose head I am.

   2. With these preliminary remarks, I think that we shall not have to
   labor much for the meaning in this chapter; for that is often betokened
   in the head which was to be in the body. "After these things," saith
   he, "Jesus walked in Galilee: for He would not walk in Judea, because
   the Jews sought to kill Him." This is what I have said; He offered an
   example to our infirmity. He had not lost power, but He was comforting
   our weakness. For it would happen, as I have said, that some believer
   in Him would retreat into concealment, lest he should be found by the
   persecutors; and lest the concealment should be objected to him as a
   crime, that occurred first in the head, which should afterwards be
   confirmed in the member. For it is said, "He would not walk in Judea,
   because the Jews sought to kill Him," just as if Christ were not able
   both to walk among the Jews, and not be killed by them. For He
   manifested this power when He willed; for when they would lay hold of
   Him, as He was now about to suffer, "He said to them, Whom seek ye?
   They answered, Jesus. Then, said He, I am He," not concealing, but
   manifesting Himself. That manifestation, however, they did not
   withstand, but "going backwards, they fell to the ground." [547] And
   yet, because He had come to suffer, they rose up, laid hold of Him, led
   Him away to the judge, and slew Him. But what was it they did? That
   which a certain scripture says: "The earth was delivered into the hands
   of the ungodly." [548] The flesh was given into the power of the Jews;
   and this that thereby the bag, as it were, might be rent asunder,
   whence our purchase-price might run out.

   3. "Now the Jews' feast of tabernacles was at hand." What the feast of
   tabernacles is, they who read the Scriptures know. They used on the
   holy day to make tabernacles, in likeness of the tabernacles in which
   they dwelt while they sojourned in the wilderness, after being led out
   of Egypt. This was a holy day, a great solemnity. The Jews were
   celebrating this, as being mindful of the Lord's benefits--they who
   were about to kill the Lord. On this holy day, then (for there were
   several holy days; but it was called a holy day with the Jews, though
   it was not one day, but several), "His brethren" spoke to the Lord
   Christ. Understand the phrase, "His brethren," as you know it must be
   taken, for it is not a new thing you hear. The blood relations of the
   Virgin Mary used to be called the Lord's brethren. For it was of the
   usage of Scripture to call blood relations and all other near kindred
   by the term brethren, which is foreign to our usage, and not within our
   manner of speech. For who would call an uncle or a sister's son
   "brother"? Yet the Scripture calls relatives of this kind "brothers."
   For Abraham and Lot are called brothers, while Abraham was Lot's uncle.
   [549] Laban and Jacob are called brothers, while Laban was Jacob's
   uncle. [550] When, therefore, you hear of the Lord's brethren, consider
   them the blood relations of Mary, who did not a second time bear
   children. For, as in the sepulchre, where the Lord's body was laid,
   neither before nor after did any dead lie; so, likewise, Mary's womb,
   neither before nor after conceived anything mortal.

   4. We have said who the brethren were, let us hear what they said:
   "Pass over hence, and go into Judea, that thy disciples also may see
   thy work which thou doest." The Lord's works were not hid from the
   disciples, but to these men they were not apparent. They might have
   Christ for a kinsman, but through that very relationship they disdained
   to believe on Him. It is told us in the Gospel; for we dare not hold
   this as a mere opinion, you have just now heard it. They go on advising
   Him: "For no man doeth anything in secret, and he himself seeketh to be
   known openly: if thou do these things, show thyself to the world." And
   directly after it says: "For neither did His brethren believe in Him."
   Why did they not believe in Him? Because they sought human glory. For
   as to what His brethren appear to advise Him, they consult for His
   glory. Thou doest marvellous works, make thyself known; that is, appear
   to all, that thou mayest be praised by all. The flesh spoke to the
   flesh; but the flesh without God, to the flesh with God. It was the
   wisdom of the flesh speak ing to the Word which became flesh and dwelt
   among us.

   5. What did the Lord answer to these things? Then saith Jesus to them:
   "My time is not yet come; but your time is always ready." What is this?
   Had not Christ's time yet come? Why then was Christ come, if His time
   had not yet come? Have we not heard the apostle say, "But when the
   fullness of time came, God sent His Son"? [551] If, therefore, He was
   sent in the fullness of time, He was sent when He ought to be sent, He
   came when it behoved that He should come. What means then, "My time is
   not yet come"? Understand, brethren, with what intention they spoke,
   when they appeared to advise Him as their brother. They were giving Him
   counsel to pursue glory; as advising in a worldly manner and with an
   earthly disposition, that He should not be unknown to fame, nor hide
   Himself in obscurity. This is what the Lord says in answer to those who
   were giving Him counsel of glory, "My time is not yet come;"--the time
   of my glory is not yet come. See how profound it is: they were advising
   Him as to glory; but He would have loftiness preceded by humility, and
   willed to prepare the way to elevation itself through humility. For
   those disciples, too, were of course seeking glory who wished to sit,
   one at His right hand and the other at His left: they thought only of
   the goal, and saw not by what way it must be reached; the Lord recalled
   them to the way, that they might come to their fatherland in due order.
   For the fatherland is on high, the way thither lies low. That land is
   the life of Christ, the way is Christ's death; that land is the
   habitation of Christ, the way is Christ's suffering. He that refuses
   the way, why seeks he the fatherland? In a word, to these also, while
   seeking elevation, He gave this answer: "Can ye drink the cup which I
   am about to drink?" [552] Behold the way by which you must come to that
   height which you desire. The cup He made mention of was indeed that of
   His humility and suffering.

   6. Therefore also here: "My time is not yet come; but your time," that
   is the glory of the world, "is always ready." This is the time of which
   Christ, that is the body of Christ, speaks in prophecy: "When I shall
   have received the fit time, I will judge righteously." [553] For at
   present it is not the time of judging, but of tolerating the wicked.
   Therefore, let the body of Christ bear at present, and tolerate the
   wickedness of evil livers. Let it, however, have righteousness now, for
   by righteousness it shall come to judgment. And what saith the Holy
   Scripture in the psalm to the members,--namely, that tolerate the
   wickedness of this world? "The Lord will not cast off His people." For,
   in fact, His people labors among the unworthy, among the unrighteous,
   among blasphemers, among murmurers, detractors, persecutors, and, if
   they are allowed, destroyers. Yes, it labors; but "the Lord will not
   cast off His people, and He will not forsake His inheritance until
   justice is turned into judgment." [554] "Until the justice," which is
   now in His saints, "be turned into judgment;" when that shall be
   fulfilled which was said to them, "Ye shall sit upon twelve thrones,
   judging the twelve tribes of Israel." [555] The apostle had
   righteousness, but not yet that judgment of which he says, "Know ye not
   that we shall judge angels?" [556] Be it now, therefore, the time for
   living rightly; the time for judging them that have lived ill shall be
   hereafter. "Until righteousness," saith he, "is turned into judgment."
   The time of judgment will be that of which the Lord has here said, "My
   time is not yet come." For there will be a time of glory, when He who
   came in humility will come in loftiness; He who came to be judged will
   come to judge; He who came to be slain by the dead will come to judge
   the quick and the dead. "God," saith the psalm, "will come manifest,
   our God, and He will not be silent." [557] What is "shall come
   manifest"? Because He came concealed. Then He will not be silent; for
   when He came concealed, "He was led as a sheep to the slaughter; and as
   a lamb before its shearer, He opened not His mouth." [558] He shall
   come, and shall not keep silence. "I was silent," saith He, "shall I
   always be silent?" [559]

   7. But what is necessary at the present time for those who have
   righteousness? That which is read in that psalm: "Until righteousness
   is turned into judgment, and they that have it are upright of heart."
   You ask, perhaps, who are the upright in heart? We find in Scripture
   those to be upright in heart who bear the evils of the world, and do
   not accuse God. See, brethren, an uncommon thing is that which I speak
   of. For I know not how it is that, when any evil befalls a man, he runs
   to accuse God, when he ought to accuse himself. When thou gettest any
   good, thou praisest thyself; when thou sufferest any evil, thou
   accusest God. This is then the crooked heart, not the upright. When
   thou art cured of this distorting and perversity, what thou didst use
   to do will be turned into the contrary. For what didst thou use to do
   before? Thou didst praise thyself in the good things of God, and didst
   accuse God in thine own evil things; with thy heart converted and made
   right, thou wilt praise God in His good things, and accuse thyself in
   thy own evil things. These are the upright in heart. In short, that
   man, who was not yet right in heart when the success of the wicked and
   the distress of the good grieved him, says, when he is corrected: "How
   good is the God of Israel to the upright in heart! But as for me," when
   I was not right in heart, "my feet were almost gone; my steps had
   well-nigh slipped." Why? "Because I was envious at sinners, beholding
   the peace of sinners." [560] I saw, saith he, the wicked prosperous,
   and I was displeased at God; for I did wish that God should not permit
   the wicked to be happy. Let man understand: God never does permit this;
   but a bad man is thought to be happy, for this reason, because men are
   ignorant of what happiness is. Let us then be right in heart: the time
   of our glory is not yet come. Let it be told to the lovers of this
   world, such as the brethren of the Lord were, "your time is always
   ready;" our time "is not yet come." For let us, too, dare to say this.
   And since we are the body of our Lord Jesus Christ, since we are His
   members, since we joyfully acknowledge our head, let us say it without
   hesitation; since, for our sakes, He deigned also Himself to say this.
   And when the lovers of this world revile us, let us say to them, "Your
   time is always ready; our time is not yet come." For the apostle has
   said to us, "For ye are dead, and your life is hid with Christ in God."
   When will our time come? "When Christ," saith he, "your life shall
   appear, then shall ye also appear with Him in glory." [561]

   8. What said He further? "The world cannot hate you." What is this,
   but, The world cannot hate its lovers, the false witnesses? For you
   call the things that are evil, good; and the things that are good,
   evil. "But me it hateth, because I bear witness concerning it, that its
   works are evil. Go ye up to this feast." What means "to this"? Where ye
   seek human glory. What means "to this"? Where ye wish to prolong carnal
   joys, not to meditate on eternal joys. "I go not up to this feast,
   because my time is not yet full come." On this feast-day you seek human
   glory; but my time, that is, the time of my glory, is not yet come.
   That will be my feast-day, not running before and passing over these
   days, but remaining for ever; that will be festivity, joy without end,
   eternity without a blot, serenity without a cloud. "When He had said
   these words unto them, He abode still in Galilee. But when His brethren
   were gone up, then went He also up unto the feast, not openly, but as
   it were in secret." Therefore "not to this feast-day," because His
   desire was not for temporal glory, but to teach something to profit, to
   correct men, to admonish them of an eternal feast-day, to turn away
   their love from this world, and to turn it to God. But what means this,
   "He went up as it were in secret to the feast"? This action of the Lord
   also is not without meaning. It appears to me that, even from this
   circumstance that He went up as it were in secret, He had intended to
   signify something; for the things that follow will show that He thus
   went up on the middle of the feast, that is, when those days were half
   over, to teach even openly. But he said, "As it were in secret,"
   meaning, not to show Himself to men. It is not without meaning that
   Christ went up "as it were in secret" to that feast, because He Himself
   lay hid in that feast-day. What I have said as yet is also under cover
   of secrecy. Let it be manifested then, let the veil be lifted, and let
   that which was secret appear.

   9. All things that were spoken to the ancient people Israel in the
   manifold Scripture of the holy law, what things they did, whether in
   sacrifices, or in priestly offices, or in feast-days, and, in a word,
   in what things soever they worshipped God, what things soever were
   spoken to and given them in precept, were shadows of things to come. Of
   what things to come? Things which find their fulfillment in Christ.
   Whence the apostle says, "For all the promises of God are in Him yea;"
   [562] that is, they are fulfilled in Him. Again he says in another
   place, "All happened to them in a figure; but they were written for our
   sakes, upon whom the end of the ages is come." [563] And he said
   elsewhere, "For Christ is the end of the law;" [564] likewise in
   another place, "Let no man judge you in meat, or in drink, or in
   respect of an holy day, or of a new moon, or of Sabbath-days, which is
   a shadow of things to come." [565] If, therefore, all these things were
   shadows of things to come, also the feast of tabernacles was a shadow
   of things to come. Let us examine, then, of what thing to come was this
   feast-day a shadow. I have explained what this feast of tabernacles
   was: it was a celebration of taber nacles, because the people, after
   their deliverance from Egypt, while directing their course through the
   wilderness to the land of promise, dwelt in tents. Let us observe what
   it is, and we shall be that thing; we, I say, who are members of
   Christ, if such we are; but we are, He having made us worthy, not we
   having earned it for ourselves. Let us then consider ourselves,
   brethren: we have been led out of Egypt, where we were slaves to the
   devil as to Pharaoh; where we applied ourselves to works of clay,
   engaged in earthly desires, and where we toiled exceedingly. And to us,
   while laboring, as it were, at the bricks, Christ cried aloud, "Come
   unto me, all ye that labor and are heavy laden." Thence we were led out
   by baptism as through the Red Sea,--red because consecrated by the
   blood of Christ. All our enemies that pursued us being dead, that is,
   all our sins being blotted out, we have been brought over to the other
   side. At the present time, then, before we come to the land of promise,
   namely, the eternal kingdom, we are in the wilderness in tabernacles.
   They who acknowledge these things are in tabernacles; for it was to be
   that some would acknowledge this. For that man, who understands that he
   is a sojourner in this world, is in tabernacles. That man understands
   that he is travelling in a foreign country, when he sees himself
   sighing for his native land. But whilst the body of Christ is in
   tabernacles, Christ is in tabernacles; but at that time He was so, not
   evidently but secretly. For as yet the shadow obscured the light; when
   the light came, the shadow was removed. Christ was in secret: He was in
   the feast of tabernacles, but there hidden. At the present time, when
   these things are already made manifest, we acknowledge that we are
   journeying in the wilderness: for if we know it, we are in the
   wilderness. What is it to be in the wilderness? In the desert waste.
   Why in the desert waste? Because in this world, where we thirst in a
   way in which is no water. But yet, let us thirst that we may be filled.
   For, "Blessed are they that hunger and thirst after righteousness, for
   they shall be filled." [566] And our thirst is quenched from the rock
   in the wilderness: for "the Rock was Christ," and it was smitten with a
   rod that the water might flow. But that it might flow, the rock was
   smitten twice: because there are two beams of the cross. [567] All
   these things, then, which were done in a figure, are made manifest to
   us. And it is not without meaning that it was said of the Lord, "He
   went up to the feast-day, but not openly, but as it were in secret."
   For Himself in secret was the thing prefigured, because Christ was hid
   in that same festal-day; for that very festal-day signified Christ's
   members that were to sojourn in a foreign land.

   10. "Then the Jews sought Him on the feast-day:" before He went up. For
   His brethren went up before Him, and He went not up then when they
   supposed and wished: that this too might be fulfilled which He said,
   "Not to this, that is, the first or second day, to which you wish me to
   go. But He went up afterwards, as the Gospel tells us, "on the middle
   of the feast;' that is, when as many days of that feast had passed as
   there remained. For they celebrated that same festival, so far we can
   understand, on several successive days.

   11. "They said, therefore, Where is he? And there was much murmuring
   among the people concerning Him." Whence the murmuring? Of strife. What
   was the strife? "Some said, He is a good man; but others said, Nay; but
   he deceiveth the people." We must understand this of all His servants:
   this is said now of them. For whoever becomes eminent in some spiritual
   grace, of him some will assuredly say, "He is a good man;" others,
   "Nay; but he deceiveth the people." Whence is this? "Because our life
   is hid with Christ in God." [568] On this account people may say during
   the winter, This tree is dead; for example, a fig tree, pear tree, or
   some kind of fruit tree, it is like a withered tree, and so long as it
   is winter it does not appear whether it is so or not. But the summer
   proves, the judgment proves. Our summer is the appearing of Christ:
   "God shall come manifest, our God, and He will not be silent;" [569]
   "fire shall go before Him:" that fire "shall burn up His enemies:"
   [570] that fire shall lay hold of the withered trees. For then shall
   the dry trees be apparent, when it shall be said to them, "I was
   hungry, and ye gave me not to eat;" but on the other side, namely, on
   the right, will be seen abundance of fruit, and magnificence of leaves;
   the green will be eternity. To those, then, as withered trees, it shall
   be said, "Go into everlasting fire. For behold," it saith, "the axe is
   laid to the root of the trees: every tree, therefore, that bringeth not
   forth good fruit shall be cut down, and cast into the fire." [571] Let
   them then say of thee, if thou art growing in Christ, let men say of
   thee, "He deceiveth the people." This is said of Christ Himself; it is
   said of the whole body of Christ. Think of the body of Christ still in
   the world, think of it still on the threshing-floor; see how it is
   blasphemed by the chaff. The chaff and the grain are, indeed, threshed
   together; but the chaff is consumed, the corn is purged. What was said
   of the Lord then, avails for consolation, whenever it will be said of
   any Christian.

   12. "Howbeit no man spake openly of Him for fear of the Jews." But who
   were they that did not speak of Him for fear of the Jews? Undoubtedly
   they who said, "He is a good man:" not they who said, "He deceiveth the
   people." As for them who said "He deceiveth the people," their din was
   heard like the noise of dry leaves. "He deceiveth the people," they
   sounded more and more loudly: "He is a good man," they whispered more
   and more constrainedly. But now, brethren, notwithstanding that glory
   of Christ which is to make us immortal is not yet come, yet now, I say,
   His Church so increases, He has deigned to spread it abroad through the
   whole world, that it is now only whispered. "He deceiveth the people;"
   and more and more loudly it sounds forth, "He is a good man."
     __________________________________________________________________

   [546] Acts ix. 4.

   [547] John xviii. 6.

   [548] Job ix. 24.

   [549] Gen. xi. 27.

   [550] Gen. xxviii. 2.

   [551] Gal. iv. 4.

   [552] Matt. xx. 22.

   [553] Ps. lxxv. 2.

   [554] Ps. xciv. 14.

   [555] Matt. xix. 28.

   [556] 1 Cor. vi. 3.

   [557] Ps. l. 3.

   [558] Isa. liii. 7.

   [559] Isa. xlii. 14.

   [560] Ps. lxxiii. 1-3.

   [561] Col. iii. 3, 4.

   [562] 2 Cor. i. 20.

   [563] 1 Cor. x. 1.

   [564] Rom. x. 4.

   [565] 1 Cor. ii. 16, 17.

   [566] Matt. v. 6.

   [567] 1 Cor. x. 4; Num. xx. 11.

   [568] Col. iii. 3.

   [569] Ps. l. 3.

   [570] Ps. xcvii. 3.

   [571] Matt. iii. 10.
     __________________________________________________________________

   Tractate XXIX.

   Chapter VII. 14-18

   1. What follows of the Gospel and was read to-day, we must next in
   order look at, and speak from it as the Lord may grant us. Yesterday it
   was read thus far, that although they had not seen the Lord Jesus in
   the temple on the feast-day, yet they were speaking about Him: "And
   some said, He is a good man: but others said, Nay; but he seduceth the
   people." For this was said for the comfort of those who, afterwards
   preaching God's word, were to be seducers, and yet true men. [572] For
   if to seduce is to deceive, neither was Christ a seducer, nor His
   apostles, nor ought any Christian to be such; but if to seduce (to lead
   aside) is by persuading to lead one from something to something else,
   we ought to inquire into the whence and the whither: if from evil to
   good, the seducer is a good man; if from good to evil, the seducer is a
   bad man. In that sense, then, in which men are seduced from evil to
   good, would that all of us both were called, and actually were
   seducers!

   2. Then afterwards the Lord went up to the feast, "about the middle of
   the feast, and taught." "And the Jews marvelled, saying, How knoweth
   this man letters, having never learned?" He who was in secret taught,
   He was speaking openly and was not restrained. For that hiding of
   Himself was for the sake of example; this showing Himself openly was an
   intimation of His power. But as He taught, "the Jews marvelled;" all
   indeed, so far as I think, marvelled, but all were not converted. And
   why this wondering? Because all knew where He was born, where He had
   been brought up; they had never seen Him learning letters, but they
   heard Him disputing about the law, bringing forward testimonies of the
   law, which none could bring forward unless he had read, and none could
   read unless he had learned letters: and therefore they marvelled. But
   their marvelling was made an occasion to the Master of insinuating the
   truth more deeply into their minds. By reason, indeed of their
   wondering and words, the Lord said something profound, and worthy of
   being more diligently looked into and discussed. On account of which I
   would urge you, my beloved, to earnestness, not only in hearing for
   yourselves, but also in praying for us.

   3. How then did the Lord answer those that were marvelling how He knew
   letters which He had not learned? "My doctrine," saith He, "is not
   mine, but His that sent me." This is the first profundity. For He seems
   as if in a few words He had spoken contraries. For He says not, This
   doctrine is not mine; but, "My doctrine is not mine." If not Thine, how
   Thine? If Thine, how not Thine? For Thou sayest both: both, "my
   doctrines;" and, "not mine." For if He had said, This doctrine is not
   mine, there would have been no question. But now, brethren, in the
   first place, consider well the question, and so in due order expect the
   solution. For he who sees not the question proposed, how can he
   understand what is expounded? The subject of inquiry, then, is that
   which He says, "My, not mine" this appears to be contrary; how "my,"
   how "not mine"? If we carefully look at what the holy evangelist
   himself says in the beginning of his Gospel, "In the beginning was the
   Word, and the Word was with God, and the Word was God;" thence hangs
   the solution of this question. What then is the doctrine of the Father,
   but the Father's Word? Therefore, Christ Himself is the doctrine of the
   Father, if He is the Word of the Father. But since the Word cannot be
   of none, but of some one, He said both "His doctrine," namely, Himself,
   and also, "not His own," because He is the Word of the Father. For what
   is so much "Thine" as Thyself? And what so much not Thine as Thyself,
   if that Thou art is of another?

   4. The Word then is God; and it is also the Word of a stable,
   unchangeable doctrine, not such as can be sounded by syllables and
   fleeting, but abiding with the Father, to which abiding doctrine let us
   be converted, being admonished by the transitory sounds of the voice.
   For that which is transitory does not so admonish us as to call us to
   transitory things. We are admonished to love God. All this that I have
   said were syllables; they smote through the air to reach your sense of
   hearing, and by sounding passed away: that, however, which I advise you
   ought not so to pass away, because He whom I exhort you to love passes
   not away; and when you, exhorted in transient syllables, shall have
   been converted, you shall not pass away, but shall abide with Him who
   is abiding. There is therefore in the doctrine this great matter, this
   deep and eternal thing which is permanent: whither all things that pass
   away in time call us, when they mean well and are not falsely put
   forward. For, in fact, all the signs which we produce by sounds do
   signify something which is not sound. For God is not the two short
   syllables "Deus," and it is not the two short syllables that we
   worship, and it is not the two short syllables that we adore, nor is it
   to the two short syllables that we desire to come--two syllables which
   almost cease to sound before they have begun to sound; nor in sounding
   them is there room for the second until the first has passed away.
   There remains, then, something great which is called "God," although
   the sound does not remain when we say the word "God." Thus direct your
   thoughts to the doctrine of Christ, and ye shall arrive at the Word of
   God; and when you have arrived at the Word of God, consider this, "The
   Word was God," and you will see that it was said truly, "my doctrine:"
   consider also whose the Word is, and you will see that it was rightly
   said, "is not mine."

   5. Therefore, to speak briefly, beloved, it seems to me that the Lord
   Jesus Christ said, "My doctrine is not mine," meaning the same thing as
   if He said, "I am not from myself." For although we say and believe
   that the Son is equal to the Father, and that there is not any
   diversity of nature and substance in them, that there has not
   intervened any interval of time between Him that begets and Him that is
   begotten, nevertheless we say these things, while keeping and guarding
   this, that the one is the Father, the other the Son. But Father He is
   not if He have not a Son, and Son He is not if He have not a Father:
   but yet the Son is God from the Father; and the Father is God, but not
   from the Son. The Father of the Son, not God from the Son: but the
   other is Son of the Father, and God from the Father. For the Lord
   Christ is called Light from Light. The Light then which is not from
   Light, and the equal Light which is from Light, are together one Light
   not two Lights.

   6. If we have understood this, thanks be to God; but if any has not
   sufficiently understood, man has done as far as he could: as for the
   rest, let him see whence he may hope to understand. As laborers
   outside, we can plant and water; but it is of God to give the increase.
   "My doctrine," saith He, "is not mine, but His that sent me." Let him
   who says he has not yet understood hear counsel. For since it was a
   great and profound matter that had been spoken, the Lord Christ Himself
   did certainly see that all would not understand this so profound a
   matter, and He gave counsel in the sequel. Dost thou wish to
   understand? Believe. For God has said by the prophet: "Except ye
   believe, ye shall not understand." [573] To the same purpose what the
   Lord here also added as He went on--"If any man is willing to do His
   will, he shall know concerning the doctrine, whether it be of God, or
   whether I speak from myself." What is the meaning of this, "If any man
   be willing to do His will"? But I had said, if any man believe; and I
   gave this counsel: If thou hast not understood, said I, believe. For
   understanding is the reward of faith. Therefore do not seek to
   understand in order to believe, but believe that thou mayest
   understand; since, "except ye believe, ye shall not understand."
   Therefore when I would counsel the obedience of believing toward the
   possibility of understanding, and say that our Lord Jesus Christ has
   added this very thing in the following sentence, we find Him to have
   said, "If any man be willing to do His will, he shall know of the
   doctrine." What is "he shall know"? It is the same thing as "he shall
   understand." But what is "If any man be willing to do His will"? It is
   the same thing as to believe. All men indeed perceive that "shall know"
   is the same thing as "shall understand:" but that the saying, "If any
   man be willing to do His will," refers to believing, all do not
   perceive; to perceive this more accurately, we need the Lord Himself
   for expounder, to show us whether the doing of the Father's will does
   in reality refer to believing. But who does not know that this is to do
   the will of God, to work the work of God; that is, to work that work
   which is pleasing to Him? But the Lord Himself says openly in another
   place: "This is the work of God, that ye believe on Him whom He has
   sent." [574] "That ye believe on Him," not, that ye believe Him. But if
   ye believe on Him, ye believe Him; yet he that believes Him does not
   necessarily believe on Him. For even the devils believed Him, but they
   did not believe on Him. Again, moreover, of His apostles we can say, we
   believe Paul; but not, we believe on Paul: we believe Peter; but not,
   we believe on Peter. For, "to him that believeth on Him that justifieth
   the ungodly, his faith is counted unto him for righteousness." [575]
   What then is "to believe on Him"? By believing to love Him, by
   believing to esteem highly, by believing to go into Him and to be
   incorporated in His members. It is faith itself then that God exacts
   from us: and He finds not that which He exacts, unless He has bestowed
   what He may find. What faith, but that which the apostle has most amply
   defined in another place, saying, "Neither circumcision availeth
   anything, nor uncircumcision, but faith that worketh by love?" [576]
   Not any faith of what kind soever, but "faith that worketh by love:"
   let this faith be in thee, and thou shall understand concerning the
   doctrine. What indeed shall thou understand? That "this doctrine is not
   mine, but His that sent me;" that is, thou shall understand that Christ
   the Son of God, who is the doctrine of the Father, is not from Himself,
   but is the Son of the Father.

   7. This sentence overthrows the Sabellian heresy. The Sabellians have
   dared to affirm that the Son is the very same as He who is also the
   Father: that the names are two, but the reality one. If the names were
   two and reality one, it would not be said, "My doctrine is not mine."
   Anyhow, if Thy doctrine is not Thine, O Lord, whose is it, unless there
   be another whose it is? The Sabellians understand not what Thou saidst;
   for they see not the trinity, but follow the error of their own heart.
   Let us worshippers of the trinity and unity of Father, Son, and Holy
   Ghost, and one God, understand concerning Christ's doctrine, how it is
   not His. And He said that He spoke not from Himself for this reason,
   because Christ is the Son of the Father, and the Father is the Father
   of Christ; and the Son is from God the Father, God, but God the Father
   is God not from God the Son.

   8. "He that speaketh of himself seeketh his own glory: This will be he
   who is called Antichrist,' exalting himself," as the apostle says,
   "above all that is called God, and that is worshipped." [577] The Lord,
   declaring that this same it is that will seek his own glory, not the
   glory of the Father, says to the Jews: "I am come in my Father's name,
   and ye have not received me; another will come in his own name, him ye
   will receive." [578] He intimated that they would receive Antichrist,
   who will seek the glory of his own name, puffed up, not solid; and
   therefore not stable, but assuredly ruinous. But our Lord Jesus Christ
   has shown us a great example of humility: for doubtless He is equal
   with the Father, for "in the beginning was the Word, and the Word was
   with God, and the Word was God;" yea, doubtless, He Himself said, and
   most truly said, "Am I so long time with you, and ye have not known me,
   Philip? He that hath seen me hath seen the Father." [579] Yea,
   doubtless, Himself said, and most truly said, "I and the Father are
   one." [580] If, therefore, He is one with the Father, equal to the
   Father, God from God, God with God, coeternal, immortal, alike
   unchangeable, alike without time, alike Creator and disposer of times;
   and yet because He came in time, and took the form of a servant, and in
   condition was found as a man, [581] He seeks the glory of the Father,
   not His own; what oughtest thou to do, O man, who, when thou doest
   anything good, seekest thy own glory; but when thou doest anything ill,
   dost meditate calumny against God? Consider thyself: thou art a
   creature, acknowledge thy Creator: thou art a servant, despise not thy
   Lord: thou art adopted, not for thy own merits; seek His glory from
   whom thou hast this grace, that thou art a man adopted; His, whose
   glory He sought who is from Him, the Only-begotten. "But He that
   seeketh His glory that sent Him, the same is true, and no
   unrighteousness is in Him." In Antichrist, however, there is
   unrighteousness, and he is not true; because he will seek his own
   glory, not His by whom he was sent: for, indeed, he was not sent, but
   only permitted to come. Let us all, therefore, that belong to the body
   of Christ, seek not our own glory, that we be not led into the snares
   of Antichrist. But if Christ sought His glory that sent Him, how much
   more ought we to seek the glory of Him who made us?
     __________________________________________________________________

   [572] 2 Cor. vi. 8.

   [573] Isa. vii. 9.

   [574] John vi. 29.

   [575] Rom. iv. 5.

   [576] Gal. v. 6.

   [577] 2 Thess. ii. 4.

   [578] John v. 45.

   [579] John xiv. 9.

   [580] John x. 30.

   [581] Phil. ii. 7.
     __________________________________________________________________

   Tractate XXX.

   Chapter VII. 19-24

   1. The passage of the holy Gospel of which we have before discoursed to
   you, beloved, is followed by that of to-day, which has just now been
   read. Both the disciples and the Jews heard the Lord speaking; both men
   of truth and liars heard the Truth speaking; both friends and enemies
   heard Charity speaking; both good men and bad men heard the Good
   speaking. They heard, but He discerned; He saw and foresaw whom His
   discourse profited and would profit. Among those who were then, He saw;
   among us who were to be, He foresaw. Let us therefore hear the Gospel,
   just as if we were listening to the Lord Himself present: nor let us
   say, O happy they who were able to see Him! because there were many of
   them who saw, and also killed Him; and there are many among us who have
   not seen Him, and yet have believed. For the precious truth that
   sounded forth from the mouth of the Lord was both written for our
   sakes, and preserved for our sakes, and recited for our sakes, and will
   be recited also for the sake of our prosperity, even until the end of
   the world. The Lord is above; but the Lord, the Truth, is also here.
   For the body of the Lord, in which He rose again from the dead, can be
   only in one place; but His truth is everywhere diffused. Let us then
   hear the Lord, and let us also speak that which He shall have granted
   to us concerning His own words.

   2. "Did not Moses," saith He, "give you the law, and yet none of you
   doeth the law? Why do ye seek to kill me?" For ye seek to kill me just
   for this reason, that none of you doeth the law; for if ye did do the
   law, ye would recognize Christ in its very letters, and ye would not
   kill Him when present with you. And they answered: "The crowd answered
   Him;" answered as a tumultuous crowd, [582] things not pertaining to
   order, but to confusion; in a word, the crowd was disturbed. See what
   answer it made: "Thou hast a devil: who seeks to kill thee?" As if it
   were not worse to say, "Thou hast a devil," than to kill Him. To Him,
   indeed, was it said, that He had a devil, who was casting out devils.
   What else can a turbulent disorderly crowd say? What else can filth
   stirred up do but stink? The crowd was disturbed; by what? By the
   truth. For the eyes that have not soundness cannot endure the
   brightness of the light.

   3. But the Lord, manifestly not disturbed, but calm in His truth,
   rendered not evil for evil nor railing for railing; [583] although, if
   He were to say to these men, You have a devil, He would certainly be
   saying what was true. For they would not have said such things to the
   Truth, unless the falsehood of the devil had instigated them. What then
   did He answer? Let us calmly hear, and drink in the serene word: "I
   have done one work, and ye all marvel." As if He said, What if ye were
   to see all my works? For they were His works which they saw in the
   world, and yet they saw not Him who made them all: He did one thing,
   and they were disturbed because he made a man whole on the Sabbath-day.
   As if, indeed, when any sick man recovered his health on the
   Sabbath-day, it had been any other that made such a man whole than He
   who offended them, because He made one man whole on the Sabbath-day.
   For who else has made others whole than He who is health itself,--He
   who gives even to the beasts that health which He gave to this man? For
   it was bodily health. The health of the flesh is repaired, and the
   flesh dies; and when it is repaired, death is only put off, not taken
   away. However, even that same health, brethren, is from the Lord,
   through whomsoever it may be given: by whose care and ministry soever
   it may be imparted, it is given by Him from whom all health is, to whom
   it is said in the psalm, "O Lord, Thou wilt save men and beasts; as
   Thou hast multiplied Thy mercy, O God." For because Thou art God Thy
   multiplied mercy reaches even to the safety of human flesh, reaches
   even to the safety of dumb animals; but Thou who givest health of flesh
   common to men and beasts, is there no health which Thou reservest for
   men? There is certainly another which is not only not common to men and
   beasts, but to men themselves is not common to good and bad. In a word,
   when he had there spoken of this health which men and cattle receive in
   common, because of that health which men, but only the good, ought to
   hope for, he added as he went on: "But the sons of men shall put their
   trust under the cover of Thy wings. They shall be fully satisfied with
   the fatness of Thy house; and Thou shalt give them drink from the
   torrent of Thy pleasure. For with Thee is the fountain of life; and in
   Thy light shall they see light." [584] This is the health which belongs
   to good men, those whom he called "sons of men;" whilst he had said
   above, "O Lord, Thou shall save men and beasts." How then? Were not
   those men sons of men, that after he had said men, he should go on and
   say, But the sons of men: as if men and sons of men meant different
   things? Yet I do not believe that the Holy Spirit had said this without
   some indication of distinction. The term men refers to the first Adam,
   sons of men to Christ. Perhaps, indeed, men relate to the first man;
   but sons of men relate to the Son of man.

   4. "I have done one work, and ye all marvel." And immediately He
   subjoined: "Moses therefore gave unto you circumcision." It was well
   done that ye received circumcision from Moses. "Not that it is of
   Moses, but of the fathers;" since it was Abraham that first received
   circumcision from the Lord. [585] "And ye circumcise on the
   Sabbath-day." Moses has convicted you: ye have received in the law to
   circumcise on the eighth day; ye have received in the law to cease from
   labor on the seventh day; [586] if the eighth day from the child's
   birth fall on the seventh day of the week, what will ye do? Will ye
   abstain from work to keep the Sabbath, or will ye circumcise to fulfill
   the sacrament of the eighth day? But I know, saith He, what ye do. "Ye
   circumcise a man." Why? Because circumcision relates to what is a kind
   of seal of salvation, and men ought not to abstain from the work of
   salvation on the Sabbath-day. Therefore be ye not "angry with me,
   because I have made a man every whit whole on the Sabbath-day." "If,"
   saith He, "a man on the Sabbath-day receiveth circumcision that the law
   should not be broken" (for it was something saving that was ordained by
   Moses in that ordinance of circumcision), why are ye angry at me for
   working a healing on the Sabbath-day?

   5. Perhaps, indeed, that circumcision pointed to the Lord Himself, at
   whom they were indignant, because He worked cures and healing. For
   circumcision was commanded to be applied on the eighth day: and what is
   circumcision but the spoiling of the flesh? This circumcision, then,
   signified the removal of carnal lusts from the heart. Therefore not
   without cause was it given, and ordered to be made in that member;
   since by that member the creature of mortal kind is procreated. By one
   man came death, just as by one man the resurrection of the dead; [587]
   and by one man sin entered into the world, and death by sin. [588]
   Therefore every man is born with a foreskin, because every man is born
   with the vice of propagation; and God cleanses not, either from the
   vice with which we are born, or from the vices which we add thereto by
   ill living, except by the stony knife, the Lord Christ. For Christ was
   the Rock. Now they used to circumcise with stone knives, and by the
   name of rock they prefigured Christ; and yet when He was present with
   them they did not acknowledge Him, but besides, they sought to kill
   Him. But why on the eighth day, unless because after the seventh day of
   the week the Lord rose again on the Lord's day? Therefore Christ's
   resurrection, which happened on the third day indeed of His passion,
   but on the eighth day in the days of the week, that same resurrection
   it is that doth circumcise us. Hear of those that were circumcised with
   the real stone, while the apostle admonishes them: "If then ye be risen
   with Christ, seek those things which are above, where Christ is,
   sitting on the right hand of God; set your affection on things above,
   not on things on the earth." [589] He speaks to the circumcised: Christ
   has risen; He has taken away from you carnal desires, evil lusts, the
   superfluity with which you were born, and that far worse which you had
   added thereto by ill living; being circumcised by the Rock, why do you
   still set your affections on the earth? And finally, for that "Moses
   gave you the law, and ye circumcise a man on the Sabbath-day,"
   understand that by this is signified the good work which I have done,
   in that I have made a man every whit whole on the Sabbath-day; because
   he was cured that he might be whole in body, and also he believed that
   he might be whole in soul.

   6. "Judge not according to personal appearance, but judge righteous
   judgment." What is this? Just now, you who by the law of Moses
   circumcise on the Sabbath-day are not angry with Moses; and because I
   made a man whole on the Sabbath-day you are angry with me. You judge by
   the person; give heed to the truth. I do not prefer myself to Moses,
   says the Lord, who was also the Lord of Moses. So consider us as you
   would two men, as both men; judge between us, but judge a true
   judgment; do not condemn him by honoring me, but honor me by
   understanding him. For this He said to them in another place: "If ye
   believed Moses ye would certainly believe me also, for he wrote of me."
   [590] But in this place He willed not to say this, Himself and Moses
   being as it were placed before these men for judgment. Because of
   Moses' law you circumcise, even when it happens to be the Sabbath-day,
   and will ye not that I should show the beneficence of healing during
   the Sabbath? For the Lord of circumcision and the Lord of the Sabbath
   is the same who is the Author of health; and they are servile works
   that ye are forbidden to do on the Sabbath; if ye really understand
   what servile works are, ye sin not. For he that committeth sin is the
   servant of sin. Is it a servile work to heal a man on the Sabbath-day?
   Ye do eat and drink (to infer somewhat from the admonition of our Lord
   Jesus Christ, and from His words); at any rate, why do ye eat and drink
   on the Sabbath, but because that what ye do pertains to health? By this
   ye show that the works of health are not in any wise to be omitted on
   the Sabbath. Therefore "do not judge by person, but judge righteous
   judgment." Consider me as ye would a man; consider Moses as a man: if
   ye will judge according to the truth, ye will condemn neither Moses nor
   me; and when ye know the truth ye will know me, because I am the Truth.

   7. It requires great labor in this world, brethren to get clear of the
   vice which the Lord has noted in this place, so as not to judge by
   appearance, but to keep right judgment. The Lord, indeed, admonished
   the Jews, but He warned us also; them He convicted, us He instructed;
   them He reproved, us He encouraged. Let us not imagine that this was
   not said to us, simply because we were not there at that time. It was
   written, it is read; when it was recited we heard it; but we heard it
   as said to the Jews; let us not place ourselves behind ourselves and
   watch Him reproving enemies, while we ourselves do that which the truth
   may reprove in us. The Jews indeed judged by appearance, but for that
   reason they belong not to the New Testament, they have not the kingdom
   of heaven in Christ, nor are joined to the society of the holy angels;
   they sought earthly things of the Lord; for a land of promise, victory
   over enemies, fruitfulness of child-bearing, increase of children,
   abundance of fruit,--all which things were indeed promised to them by
   God, the True and the Good, promised to them, however, as unto carnal
   men,--all these things made for them the Old Testament. What is the Old
   Testament? The inheritance, as it were, belonging to the old man. We
   have been renewed, have been made a new man, because He who is the new
   man has come. What is so new as to be born of a virgin? Therefore,
   because there was not in Him what instruction might renew, because He
   had no sin, there was given Him a new origin of birth. In Him a new
   birth, in us a new man. What is a new man? A man renewed from oldness.
   Renewed unto what? Unto desiring heavenly things, unto longing for
   things eternal, unto earnestly seeking the country which is above and
   fears no foe, where we do not lose a friend nor fear an enemy; where we
   live with good affection, without any want; where no longer any
   advances, because none fails; where no man is born, because no man
   dies; where there is no hungering nor thirsting; where immortality is
   fullness, and truth our aliment. Having these promises, and pertaining
   to the New Testament, and being made heirs of a new inheritance, and
   co-heirs of the Lord Himself, we have a far different hope from theirs:
   let us not judge by appearance, but hold right judgment.

   8. Who is he that judges not according to the person? He that loves
   equally. Equal love causes that persons be not accepted. It is not when
   we honor men in diverse measure according to their degrees that we
   ought to fear lest we are accepting persons. For where we judge between
   two, and at times between relations, sometimes it happens that judgment
   has to be made between father and son; the father complains of a bad
   son, or the son complains of a harsh father; we regard the honor which
   is due to the father from the son; we do not make the son equal to the
   father in honor, but we give him preference if he has a good cause: let
   us regard the son on an equality with the father in the truth, and thus
   shall we bestow the honor due, so that equity destroy not merit. Thus
   we profit by the words of the Lord, and that we may profit, we are
   assisted by His grace.
     __________________________________________________________________

   [582] Turba.

   [583] 1 Pet. iii. 9.

   [584] Ps. xxxvi. 7-10.

   [585] Gen. xvii. 10.

   [586] Ex. xx. 10.

   [587] 1 Cor. xv. 21.

   [588] Rom. v. 12.

   [589] Col. iii. 1, 2.

   [590] John v. 46.
     __________________________________________________________________

   Tractate XXXI.

   Chapter VII. 25-36

   1. You remember, beloved, in the former discourses,--for it was both
   read in the Gospel and also discussed by us according to our
   ability,--how that the Lord Jesus went up to the feast-day, as it were
   in secret, not because He feared lest He should be laid hold of,--He
   who had the power not to be laid hold of,--but to signify that even in
   that very feast which was celebrated by the Jews He Himself was hidden,
   and that the mystery of the feast was His own. In the passage read
   to-day then, that which was supposed to be timidity appeared as power;
   for He spoke openly on the feast-day, so that the crowds marvelled, and
   said that which we have heard when the passage was read: "Is not this
   he whom they sought to kill? And, lo, he speaketh openly, and they say
   nothing. Do the rulers know indeed that this is the Christ?" They who
   knew with what fierceness He was sought after, wondered by what power
   He was kept from being taken. Then, not fully understanding His power,
   they fancied it was the knowledge of the rulers, that these rulers knew
   Him to be the very Christ, and that for this reason they spared Him
   whom they had with so much eagerness sought out to be put to death.

   2. Then those same persons who had said, "Did the rulers know that this
   is the Christ?" proposed a question among themselves, by which it
   appeared to them that He was not the Christ; for they said in addition,
   "But we know this man whence he is: but when Christ cometh, no man
   knoweth whence he is." As to how this opinion among the Jews arose,
   that "when Christ comes, no man knoweth whence He is" (for it did not
   arise without reason), if we consider the Scriptures, we find,
   brethren, that the Holy Scriptures have declared of Christ that "He
   shall be called a Nazarene." [591] Therefore they foretold whence He
   is. Again, if we seek the place of His nativity, as that whence He is
   by birth, neither was this hidden from the Jews, because of the
   Scriptures which had foretold these things. For when the Magi, on the
   appearing of a star, sought Him out to worship Him, they came to Herod
   and told him what they sought and what they meant: and he, having
   called together those who had knowledge of the law, inquired of them
   where Christ should be born: they told him, "In Bethlehem of Judah,"
   and also brought forward the prophetic testimony. [592] If, therefore,
   the prophets had foretold both the place where the origin of His flesh
   was, and the place where His mother would bring Him forth, whence did
   spring that opinion among the Jews which we have just heard, but from
   this, that the Scriptures had proclaimed beforehand, and had foretold
   both? In respect of His being man, the Scriptures foretold whence He
   should be; in respect of His being God, this was hidden from the
   ungodly, and it required godly men to discover it. Moreover, they said
   this, "When Christ comes, no man knoweth whence He is," because that
   which was spoken by Isaiah produced this opinion in them, viz. "And His
   generation, who shall tell?" [593] In short, the Lord Himself made
   answer to both, that they both did, and also did not know whence He
   was; that He might testify to the holy prophecy which before was
   predicted of Him, both as to the humanity of infirmity and also as to
   the divinity of majesty.

   3. Hear, therefore, the word of the Lord, brethren; see how He
   confirmed to them both what they said, "We know this man whence he is,"
   and also what they said, "When Christ cometh, no man knoweth whence He
   is. Then cried Christ in the temple, saying, Ye both know me, and ye
   know whence I am: and I am not come of myself, but He that sent me is
   true, whom ye know not." That is to say, ye both know me, and ye know
   me not; ye both know whence I am, and ye know not whence I am. Ye know
   whence I am: Jesus of Nazareth, whose parents also ye knew. For in this
   case, the birth of the Virgin alone was hidden, to whom, however, her
   husband was witness; for the same was able faithfully to declare this,
   who was also able as a husband to be jealous. Therefore, this birth of
   the Virgin excepted, they knew all that in Jesus pertains to man: His
   face was known, His country was known, His family was known; where He
   was born was to be known by inquiry. Rightly then did He say, "Ye both
   know me, and ye know whence I am," according to the flesh and form of
   man which He bore; but according to His divinity, "And I am not come of
   myself, but He that sent me is true, whom ye know not;" but yet that ye
   may know Him, believe on Him whom He has sent, and ye will know Him.
   For, "No man has seen God at any time, except the only-begotten Son,
   who is in the bosom of the Father, He hath declared Him:" [594] and,
   "None knoweth the Father but the Son, and he to whom the Son wills to
   reveal Him." [595]

   4. Lastly, when He had said, "But He that sent me is true, whom ye know
   not," in order to show them whence they might know that which they did
   not know, He subjoined, "I know Him." Therefore seek from me to know
   Him. But why is it that I know Him? "Because I am from Him, and He sent
   me." Gloriously has He shown both. "I am from Him," said He; because
   the Son is from the Father, and whatever the Son is, He is of Him whose
   Son He is. Hence we say that the Lord Jesus is God of God: we do not
   say that the Father is God of God, but simply God: and we say that the
   Lord Jesus is Light of Light; we do not say that the Father is Light of
   Light, but simply Light. Accordingly, to this belongs that which He
   said "I am from Him." But as to my being seen of you in the flesh, "He
   sent me." When thou hearest "He sent me," do not understand a
   difference of nature to be meant, but the authority of Him that begets.

   5. "Then they sought to take Him: but no man laid hands on Him, because
   His hour was not yet come;" that is, because He was not willing. For
   what is this. "His hour was not yet come"? The Lord was not born under
   fate. This is not to be believed concerning thee, much less concerning
   Him by whom thou wast made. If thy hour is His good will, what is His
   hour but His good will? He meant not therefore an hour in which He
   should be forced to die, but that in which He would deign to be put to
   death. But He was awaiting the time in which He should die, for He
   awaited also the time in which He should be born. The apostle, speaking
   of this time, says, "But when the fullness of time came, God sent His
   Son." [596] For this cause many say, Why did not Christ come before? To
   whom we must make answer, Because the fullness of time had not yet
   come, while He by whom the times were made sets their bounds; for He
   knew when He ought to come. In the first place, it was necessary that
   He should be foretold through a long series of times and years; for it
   was not something insignificant that was to come: He who was to be ever
   held, had to be for a long time foretold. The greater the judge that
   was coming, the longer the train of heralds that preceded him. In
   short, when the fullness of time came, He also came who was to deliver
   us from time. For being delivered from time, we shall come to that
   eternity where there is no time: there it is not said, When shall the
   hour come, for the day is everlasting, a day which is neither preceded
   by a yesterday, nor cut off by a morrow. But in this world days roll
   on, some are passing away, others come; none abides; and the moments in
   which we are speaking drive out one another in turn, nor stands the
   first syllable for the second to sound. Since we began to speak we are
   somewhat older, and without doubt I am just now older than I was in the
   morning; thus, nothing stands, nothing remains fixed in time. Therefore
   ought we to love Him by whom the times were made, that we may be
   delivered from time and be fixed in eternity, where there is no more
   changeableness of times. Great, therefore, is the mercy of our Lord
   Jesus Christ, in that for our sakes He was made in time, by whom the
   times were made; that He was made among all things, by whom all things
   were made; that He became what He made. For He was made what He had
   made; for He was made man who had made man, lest what He had made
   should perish. According to this dispensation, the hour of His birth
   had now come, and He was born; but not yet had come the hour of His
   suffering, therefore not yet had He suffered.

   6. In short, that ye may know that the words refer, not to the
   necessity of His dying, but to His power,--I speak this for the sake of
   some who, when they hear "His hour was not yet come," are determined on
   believing in fate, and their hearts become infatuated;--that ye may
   know, then, that it was His power of dying, recollect the passion, look
   at Him crucified. While hanging on the tree, He said, "I thirst." They,
   having heard this, offered to Him on the cross vinegar by a sponge on a
   reed. He received it, and said, "It is finished;" and, bowing His head,
   gave up the ghost. You see His power of dying, that He waited for
   this--until all things should be fulfilled that had been foretold
   concerning Him--to take place before His death. For the prophet had
   said, "They gave me gall for my meat; and in my thirst they gave me
   vinegar to drink." [597] He waited for all these things to be
   fulfilled: after they were completed, He said, "It is finished;" and He
   departed by power, because He came not by necessity. Hence some
   wondered more at this His power to die than at His ability to work
   miracles. For they came to the cross to take the bodies down from the
   tree, for the Sabbath was drawing near, and the thieves were found
   still living. The punishment of the cross was so much the harder
   because it tortured men so long, and all that were crucified were
   killed by a lingering death. But the thieves, that they might not
   remain on the tree, were forced to die by having their legs broken,
   that they might be taken down thence. The Lord, however, was found to
   be already dead, [598] and the men marvelled; and they who despised Him
   when living, so wondered at Him when dead, that some of them said,
   "Truly this was the Son of God." [599] Whence also that, brethren,
   where He says to those that seek Him, "I am He;" and they, going
   backward, all fell to the ground? [600] Consequently there was in Him
   supreme power. Nor was He forced to die at an hour; but He waited the
   hour on which His will might fittingly be done, not that on which
   necessity might be fulfilled against His will.

   7. "But many of the people believed on Him." The Lord made whole the
   humble and the poor. The rulers were mad, and therefore they not only
   did not acknowledge the Physician, but even were eager to slay Him.
   There was a certain crowd of people which quickly saw its own sickness,
   and without delay recognized His remedy. See what that very crowd,
   moved by His miracles, said: "When Christ cometh will He do more signs
   than these?" Surely, unless there will be two Christs, this is the
   Christ. Consequently, in saying these things, they believed on Him.

   8. But those rulers, having heard the assurance of the multitude, and
   that murmuring noise of the people in which Christ was being glorified,
   "sent officers to take Him." To take whom? Him not yet willing to be
   taken. Because then they could not take Him while He would not, they
   were sent to hear Him teaching. Teaching what? "Then said Jesus, Yet a
   little while I am with you." What ye wish to do now ye will do, but not
   just now; because I am not just now willing. Why am I now as yet
   unwilling? Because "yet a little while I am with you; and then I go
   unto Him that sent me." I must complete my dispensation, and in this
   manner come to my suffering.

   9. "Ye shall seek me, and shall not find me: and where I am, thither ye
   cannot come." Here He has already foretold His resurrection; for they
   would not acknowledge Him when present, and afterwards they sought Him
   when they saw the multitude already believing on Him. For great signs
   were wrought, even when the Lord was risen again and ascended into
   heaven. Then mighty deeds were done by His disciples, but He wrought by
   them as He wrought by Himself: since, indeed, He had said to them,
   "Without me ye can do nothing." [601] When that lame man who sat at the
   gate rose up at Peter's voice, and walked on his feet, so that men
   marvelled, Peter spoke to them to this effect, that it was not by his
   own power that he did this, but in the virtue of Him whom they slew.
   [602] Many pricked in the heart said, "What shall we do?" For they saw
   themselves bound by an immense crime of impiety, since they slew Him
   whom they ought to have revered and worshipped; and this crime they
   thought inexpiable. A great wickedness indeed it was, the thought of
   which might make them despair; yet it did not behove them to despair,
   for whom the Lord, as He hung on the cross, deigned to pray. For He had
   said, "Father, forgive them; for they know not what they do." [603] He
   saw some who were His own among many who were aliens; for these He
   sought pardon, from whom at the time He was still receiving injury. He
   regarded not that He was being put to death by them, but only that He
   was dying for them. It was a great thing that was forgiven them, it was
   a great thing that was done by them and for them, so that no man should
   despair of the forgiveness of his sin when they who slew Christ
   obtained pardon. Christ died for us, but surely He was not put to death
   by us? But those men indeed saw Christ dying by their own villany; and
   yet they believed on Christ pardoning their villanies. Until they drank
   the blood they had shed, they despaired of their own salvation.
   Therefore said He this: "Ye shall seek me, and shall not find me: and
   where I am, ye cannot come;" because they were to seek Him after the
   resurrection, being pricked in their heart with remorse. Nor did He say
   "where I will be," but "where I am." For Christ was always in that
   place whither He was about to return; for He came in such manner that
   He did not depart from that place. Hence He says in another place, "No
   man has ascended into heaven, but He who came down from heaven, the Son
   of man who is in heaven." [604] He said not, who was in heaven. He
   spoke on the earth, and declared that He was at the same time in
   heaven. He came in such wise that He departed not thence; and He so
   returned as not to abandon us. What do ye marvel at? This is God's
   doing. For man, as regards his body, is in a place, and departs from a
   place; and when he comes to another place, he will not be in that place
   whence he came: but God fills all things, and is all everywhere; He is
   not held in places according to space. Nevertheless the Lord Christ
   was, as regards His visible flesh, on the earth: as regards His
   invisible majesty, He was in heaven and on earth; and therefore He
   says, "Where I am, thither ye cannot come." Nor did He say, "Ye shall
   not be able." but "ye are not able to come;" for at that time they were
   such as were not able. And that ye may know that this was not said to
   cause despair, He said something of the same kind also to His
   disciples: "Whither I go ye cannot come." [605] Yet while praying in
   their behalf, He said, "Father, I will that where I am they also may be
   with me." [606] And, finally, this He expounded to Peter, and says to
   him, "Whither I go thou canst not follow me now, but thou shalt follow
   me hereafter." [607]

   10. "Then said the Jews," not to Him, but "to themselves, Whither will
   this man go, that we shall not find him? will he go unto the dispersion
   among the Gentiles, and teach the Gentiles?" For they knew not what
   they said; but, it being His will, they prophesied. The Lord was indeed
   about to go to the Gentiles, not by His bodily presence, but still with
   His feet. What were His feet? Those which Saul desired to trample upon
   by persecution, when the Head cried out to him, "Saul, Saul, why
   persecutest thou me?" [608] What is this saying that He said, "Ye shall
   seek me, and shall not find me: and where I am, thither ye cannot
   come?" Wherefore the Lord said this they knew not, and yet they did
   predict something that was to be without knowing it. For this is what
   the Lord said that they knew not the place, if place however it must be
   called, which is the bosom of the Father, from which Christ never
   departed; nor were they competent to conceive where Christ was, whence
   Christ never withdrew, whither He was to return, where He was all the
   while dwelling. How was it possible for the human heart to conceive
   this, least of all to explain it with the tongue? This, then, they in
   no wise understood; and yet by occasion of this they foretold our
   salvation, that the Lord would go to the dispersion of the Gentiles,
   and would fulfill that which they read but did not understand. "A
   people whom I have not known served me, and by the hearing of the ear
   obeyed me." [609] They before whose eyes He was, heard Him not; those
   heard Him in whose ears He was sounded.

   11. For of that Church of the Gentiles which was to come, the woman
   that had the issue of blood was a type: she touched and was not seen;
   she was not known and yet was healed. It was in reality a figure what
   the Lord asked: "Who touched me?" As if not knowing, He healed her as
   unknown: so has He done also to the Gentiles. We did not get to know
   Him in the flesh, yet we have been made worthy to eat His flesh, and to
   be members in His flesh. In what way? Because He sent to us. Whom? His
   heralds, His disciples, His servants, His redeemed whom He created, but
   whom He redeemed, His brethren also. I have said but little of all that
   they are: His own members, Himself; for He sent to us His own members,
   and He made us His members. Nevertheless, Christ has not been among us
   with the bodily form which the Jews saw and despised; because this also
   was said concerning Him, even as the apostle says: "Now I say that
   Christ was a minister of the circumcision for the truth of God, to
   confirm the promises made unto the fathers." [610] He owed it to have
   come to those by whose fathers and to whose fathers He was promised.
   For this reason He says also Himself: "I am not sent but unto the lost
   sheep of the house of Israel." [611] But what says the apostle in the
   following words? "And that the Gentiles might glorify God for His
   mercy." What, moreover, saith the Lord Himself? "Other sheep I have
   which are not of this fold." [612] He who had said, "I am not sent but
   unto the lost sheep of the house of Israel," how has He other sheep to
   which He was not sent, except that He intimated that He was not sent to
   show His bodily presence but to the Jews only, who saw and killed Him?
   And yet many of them, both before and afterwards, believed. The first
   harvest was winnowed from the cross, that there might be a seed whence
   another harvest might spring up. But at this present time, when roused
   by the fame of the gospel, and by its goodly odor, His faithful ones
   among all nations believe, He shall be the expectation of the Gentiles,
   when He shall come who has already come; when He shall be seen by all,
   He who was then not seen by some, by some was seen; when He shall come
   to judge who came to be judged; when He shall come to distinguish who
   came not to be distinguish ed. For Christ was not discerned by the
   ungodly, but was condemned with the ungodly; for it was said concerning
   Him, "He was accounted among the wicked." [613] The robber escaped,
   Christ was condemned. He who was loaded with criminal accusations
   received pardon; He who has released from their crimes all who confess
   Him, was condemned. Nevertheless even the cross itself, if thou
   considerest it well, was a judgment-seat; for the Judge being set up in
   the middle, one thief who believed was delivered, the other who reviled
   was condemned. [614] Already He signified what He is to do with the
   quick and the dead: some He will set on His right hand and others on
   His left. That thief was like those that shall be on the left hand, the
   other like those that shall be on the right. He was undergoing
   judgment, and He threatened judgment.
     __________________________________________________________________

   [591] Matt. ii. 23.

   [592] Matt. ii. 6.

   [593] Isa. viii. 8.

   [594] John i. 8.

   [595] Matt. xi. 27.

   [596] Gal. iv. 4.

   [597] Ps. lxix. 21.

   [598] John xix. 28-33.

   [599] Matt. xxvii. 54.

   [600] John xviii. 6.

   [601] John xv. 5.

   [602] Acts iii. 2-16.

   [603] Luke xxiii. 34.

   [604] John iii. 13.

   [605] John xiii. 33.

   [606] John xvii. 24.

   [607] John xiii. 36.

   [608] Acts ix. 4.

   [609] Ps. xviii. 44.

   [610] Rom. xv. 8.

   [611] Matt. xv. 24.

   [612] John x. 16.

   [613] Isa. liii. 12.

   [614] Luke xxii. 43.
     __________________________________________________________________

   Tractate XXXII.

   Chapter VII. 37-39

   1. Among the dissensions and doubtings of the Jews concerning the Lord
   Jesus Christ, among other things which He said, by which some were
   confounded, others taught: "On the last day of that feast" (for it was
   then that these things were done) which is called the feast of
   tabernacles; that is, the building of tents, of which feast you
   remember, my beloved, that we have already discoursed, the Lord Jesus
   Christ calls, not by speaking in any way soever, but by crying aloud,
   that whoso thirsts may come to Him. If we thirst, let us come; and not
   by our feet, but by our affections; let us come, not by removing from
   our place, but by loving. Although, according to the inner man, he that
   loves does also move from a place. But it is one thing to move with the
   body, another thing to move with the heart: he migrates with the body
   who changes his place by a motion of the body; he migrates with the
   heart who changes his affection by a motion of the heart. If thou
   lovest one thing, and didst love another thing before, thou art not now
   where thou wast.

   2. Accordingly, the Lord cries aloud to us: for, "He stood and cried
   out, if any man thirst, let him come unto me, and drink. He that
   believeth on me, as the Scripture saith, out of his belly shall flow
   rivers of living water." We are not obliged to delay to inquire what
   this meant, since the evangelist has explained it. For why the Lord
   said, "If any man thirst, let him come unto me, and drink;" and, "He
   that believeth on me, out of his belly shall flow rivers of living
   water;" the evangelist has subsequently explained, saying: "But this
   spake He of the Spirit which they that believe on Him should receive.
   For the Spirit was not yet given, because Jesus was not yet glorified."
   There is therefore an inner thirst and an inner belly, because there is
   an inner man. And that inner man is indeed invisible, but the outer man
   is visible; but yet better is the inner than the outer. And this which
   is not seen is the more loved; for it is certain that the inner man is
   loved more than the outer. How is this certain? Let every man prove it
   in himself. For although they who live ill may surrender their minds to
   the body, yet they do wish to live, and to live is the property of the
   mind only; and they who rule, manifest themselves more than those
   things that are ruled. Now it is minds that rule, bodies are ruled.
   Every man rejoices in pleasure, and receives pleasure by the body: but
   separate the mind from it, and nothing remains in the body to rejoice;
   and if there is joy of the body, it is the mind that rejoices. If it
   has joy of its dwelling, ought it not to have joy of itself? And if the
   mind has whereof it may have delight outside itself, does it remain
   without delights within? It is quite certain that a man loves his soul
   more than his body. But further, a man loves the soul even in another
   man more than the body. What is it that is loved in a friend, where the
   love is the purer and more sincere? What in the friend is loved--the
   mind, or the body? If fidelity is loved, the mind is loved; if
   benevolence is loved, the mind is the seat of benevolence: if this is
   what thou lovest in another, that he too loves thee, it is the mind
   thou lovest, because it is not the flesh, but the mind that loves. For
   therefore thou lovest, because he loves thee: ask why he loves thee,
   and then see what it is thou lovest. Consequently, it is more loved,
   and yet is not seen.

   3. I would say something further, by which it may more clearly appear
   to you, beloved, how much the mind is loved, and how it is preferred to
   the body. Those wanton lovers even, who delight in beauty of bodies,
   and are charmed by shapeliness of limbs, love the more when they are
   loved. For when a man loves, and finds that he is regarded with hatred,
   he feels more anger than liking. Why does he feel anger rather than
   liking? Because the love that he bestows is not given him in return.
   If, therefore, even the lovers of bodies desire to be loved in return,
   and this delights them more when they are loved, what shall we say of
   the lovers of minds? And if the lovers of minds are great, what shall
   we say of the lovers of God who makes minds beautiful? For as the mind
   gives grace to the body, so it is God that gives grace to the mind. For
   it is only the mind that causes that in the body by which it is loved;
   when the mind has left it, it is a corpse at which thou hast a horror;
   and how much soever thou mayest have loved its beautiful limbs, thou
   makest haste to bury it. Hence, the ornament of the body is the mind;
   the ornament of the mind is God.

   4. The Lord, therefore, cries aloud to us to come and drink, if we
   thirst within; and He says that when we have drunk, rivers of living
   water shall flow from our belly. The belly of the inner man is the
   conscience of the heart. Having drunk that water then, the conscience
   being purged begins to live; and drinking in, it will have a fountain,
   will be itself a fountain. What is the fountain, and what the river
   that flows from the belly of the inner man? Benevolence, whereby a man
   will consult the interest of his neighbor. For if he imagines that what
   he drinks ought to be only for his own satisfying, there is no flowing
   of living water from his belly; but if he is quick to consult for the
   good of his neighbor, then he becomes not dry, because there is a
   flowing. We will now see what it is that they drink who believe in the
   Lord; because we surely are Christians, and if we believe, we drink.
   And it is every man's duty to know in himself whether or not he drinks,
   and whether he lives by what he drinks; for the fountain does not
   forsake us if we forsake not the fountain.

   5. The evangelist explained, as I have said, whereof the Lord had cried
   out, to what kind of drink He had invited, what He had procured for
   them that drink, saying, "But this spake He of the Spirit, which they
   that believe on Him should receive: for the Spirit was not yet given,
   because Jesus was not yet glorified." What spirit does He speak of, if
   not the Holy Spirit? For every man has in himself a spirit of his own,
   of which I spoke when I was commending to you the consideration of the
   mind. For every man's mind is his own spirit: of which the Apostle Paul
   says, "For what man knoweth the things of a man, but the spirit of the
   man which is in himself?" And then he added, "So also the things of God
   knoweth no man, but the Spirit of God." [615] None knows the things
   that are ours but our own spirit. I indeed do not know what are thy
   thoughts, nor dost thou know what are mine; for those things which we
   think within are our own, peculiar to ourselves; and his own spirit is
   the witness of every man's thoughts. "So also the things of God knoweth
   no man, but the Spirit of God." We with our spirit, God with His: so,
   however, that God with His Spirit knows also what goes on within us;
   but we are not able, without His own Spirit, to know what takes place
   in God. God, however, knows in us even what we know not in ourselves.
   For Peter did not know his own weakness, when he heard from the Lord
   that he would deny Him thrice: the sick man was ignorant of his own
   condition; the Physician knew him to be sick. There are then certain
   things which God knows in us, while we ourselves know them not. So far,
   however, as belongs to men, no man knows a man as he does himself:
   another does not know what is going on within him, but his own spirit
   knows it. But on receiving the Spirit of God, we learn also what takes
   place in God: not the whole, for we have not received the whole. We
   know many things from the pledge; for we have received a pledge, and
   the fullness of this pledge shall be given hereafter. Meanwhile, let
   the pledge console us in our pilgrimage here; because he who has
   condescended to bind himself to us by a pledge, is prepared to give us
   much. If such is the token, what must that be of which it is the token?

   6. But what is meant by this which he says, "For the Spirit was not yet
   given, because Jesus was not yet glorified?" He is understood to say
   this in a sense that is evident. For the meaning is not that the Spirit
   of God, which was with God, was not in being; but was not yet in them
   who had believed on Jesus. For thus the Lord Jesus disposed not to give
   them the Spirit of which we speak, until after His resurrection; and
   this not without a cause. And perhaps if we inquire, He will favor us
   to find; and if we knock, He will open for us to enter. Piety knocks,
   not the hand, though the hand also knocks, if it cease not from works
   of mercy. What then is the cause why the Lord Jesus Christ determined
   not to give the Holy Spirit until He should be glorified? which thing
   before we speak of as we may be able, we must first inquire, lest that
   should trouble any one, in what manner the Spirit was not yet in holy
   men, whilst we read in the Gospel concerning the Lord Himself newly
   born, that Simeon by the Holy Spirit recognized Him; that Anna the
   widow, a prophetess, also recognized Him; [616] that John, who baptized
   Him, recognized Him; [617] that Zacharias, being filled with the Holy
   Ghost, said many things; that Mary herself received the Holy Ghost to
   conceive the Lord. [618] We have therefore many preceding evidences of
   the Holy Spirit before the Lord was glorified by the resurrection of
   His flesh. Nor was it another spirit that the prophets also had, who
   proclaimed beforehand the coming of Christ. But still, there was to be
   a certain manner of this giving, which had not at all appeared before.
   For nowhere do we read before this, that men being gathered together
   had, by receiving the Holy Ghost, spoken in the tongues of all nations.
   But after His resurrection, when He first appeared to His disciples, He
   said to them: "Receive ye the Holy Ghost." Of this giving then it is
   said, "The Spirit was not given, because Jesus was not yet glorified.
   And He breathed upon their faces," [619] He who with His breath
   enlivened the first man, and raised him up from the clay, by which
   breath He gave a soul to the limbs; signifying that He was the same who
   breathed upon their faces, that they might rise out of the mire and
   renounce their miry works. Then, after His resurrection, which the
   evangelist calls His glorifying, did the Lord first give the Holy Ghost
   to His disciples. Then having tarried with them forty days, as the book
   of the Acts of the Apostles shows, while they were seeing Him and
   companying with Him, He ascended into heaven in their sight. There at
   the end of ten days, on the day of Pentecost, He sent the Holy Ghost
   from above. Which having received, they, who had been gathered together
   in one place, as I have said, being filled withal, spoke in the tongues
   of all nations.

   7. How then, brethren, because he that is baptized in Christ, and
   believes on Him, does not speak now in the tongues of all nations, are
   we not to believe that he has received the Holy Ghost? God forbid that
   our heart should be tempted by this faithlessness. Certain we are that
   every man receives: but only as much as the vessel of faith that he
   shall bring to the fountain can contain, so much does He fill of it.
   Since, therefore, the Holy Ghost is even now received by men, some one
   may say, Why is it that no man speaks in the tongues of all nations?
   Because the Church itself now speaks in the tongues of all nations.
   Before, the Church was in one nation, where it spoke in the tongues of
   all. By speaking then in the tongues of all, it signified what was to
   come to pass; that by growing among the nations, it would speak in the
   tongues of all. Whoso is not in this Church, does not now receive the
   Holy Ghost. For, being cut off and divided from the unity of the
   members, which unity speaks in the tongues of all, let him declare for
   himself; he has it not. For if he has it, let him give the sign which
   was given then. What do we mean by saying, Let him give the sign which
   was then given? Let him speak in all tongues. He answers me: How then,
   dost thou speak in all tongues? Clearly I do; for every tongue is mine,
   namely, of the body of which I am a member. The Church, spread among
   the nations, speaks in all tongues; the Church is the body of Christ,
   in this body thou art a member: therefore, since thou art a member of
   that body which speaks with all tongues, believe that thou too speakest
   with all tongues. For the unity of the members is of one mind by
   charity; and that unity speaks as one man then spoke.

   8. Consequently, we too receive the Holy Ghost if we love the Church,
   if we are joined together by charity, if we rejoice in the Catholic
   name and faith. Let us believe, brethren; as much as every man loves
   the Church of Christ, so much has he the Holy Ghost. For the Spirit is
   given, as the apostle saith, "to manifestation." To what manifestation?
   Just as the same apostle saith, "For to one is given by the Spirit the
   word of wisdom, to another the word of knowledge after the same Spirit,
   to another faith in the same Spirit, to another the gift of healing in
   one Spirit, to another the working of miracles in the same Spirit."
   [620] For there are many gifts given to manifestation, but thou, it may
   be, hast nothing of all those I have said. If thou lovest, it is not
   nothing that thou hast: if thou lovest unity, whoever has aught in that
   unity has it also for thee. Take away envy, and what I have is thine
   too. The envious temper puts men apart, soundness of mind unites them.
   In the body, the eye alone sees; but is it for itself alone that the
   eye sees? It sees both for the hand and the foot, and for all the other
   members. If a blow be coming against the foot, the eye does not turn
   away from it, so as not to take precaution. Again, in the body, the
   hand alone works, but is it for itself alone the hand works? For the
   eye also it works: for if a coming blow comes, not against the hand,
   but only against the face, does the hand say, I will not move, because
   it is not coming to me? So the foot by walking serves all the members:
   all the other members are silent, and the tongue speaks for all. We
   have therefore the Holy Spirit if we love the Church; but we love the
   Church if we stand firm in its union and charity. For the apostle
   himself, after he had said that diverse gifts were bestowed on diverse
   men, just as the offices of the several members, saith, "Yet I show you
   a still more pre-eminent way;" and begins to speak of charity. This he
   put before tongues of men and angels, before miracles of faith, before
   knowledge and prophecy, before even that great work of mercy by which a
   man distributes to the poor all that he possesses; and, lastly, put it
   before even the martyrdom of the body: before all these so great things
   he put charity. Have it, and thou shalt have all: for without it,
   whatever thou canst have will profit nothing. But that thou mayest know
   that the charity of which we are speaking refers to the Holy Spirit
   (for the question now in hand in the Gospel is concerning the Holy
   Spirit), hear the apostle when he says, "The charity of God is shed
   abroad in our hearts by the Holy Spirit which is given to us." [621]

   9. Why then was it the will of the Lord, seeing that the Spirit's
   benefits in us are the greatest, because by Him the love of God is shed
   abroad in our hearts, to give us that Spirit after His resurrection?
   Why did He signify by this? In order that in our resurrection our love
   may be inflamed, and may part from the love of the world to run wholly
   towards God. For here we are born and die: let us not love this world;
   let us migrate hence by love; by love let us dwell above, by that love
   by which we love God. In this sojourn of our life let us meditate on
   nothing else, but that here we shall not always be, and that by good
   living we shall prepare a place for ourselves there, whence we shall
   never migrate. For our Lord Jesus Christ, after that He is risen again,
   "now dieth no more;" "death," as the apostle says, "shall no more have
   dominion over Him." [622] Behold what we must love. If we live, if we
   believe on Him who is risen again, He will give us, not that which men
   love here who love not God, or love the more the less they love Him,
   but love this the less the more they love Him; but let us see what He
   has promised us. Not earthly and temporal riches, not honors and power
   in this world; for you see all these things given to wicked men, that
   they may not be highly prized by the good. Not, in short, bodily health
   itself, though it is He that gives that also, but that, as you see, He
   gives even to the beasts. Not long life; for what, indeed, is long that
   will some day have an end? It is not length of days that He has
   promised to His believers, as if that were a great thing, or decrepit
   old age, which all wish for before it comes, and all murmur at when it
   does come. Not beauty of person, which either bodily disease or that
   same old age which is desired drives away. One wishes to be beautiful,
   and also to live to be old: these two desires cannot agree together; if
   thou shalt be old, thou wilt not be beautiful; when old age comes,
   beauty will flee away; the vigor of beauty and the groaning of old age
   cannot dwell together in one body. All these things, then, are not what
   He promised us when He said, "He that believeth in me, let him come and
   drink, and out of his belly shall flow rivers of living water." He has
   promised us eternal life, where we shall have no fear, where we shall
   not be troubled, whence we shall have no migration, where we shall not
   die; where there is neither bewailing a predecessor deceased, nor a
   hoping for a successor. Accordingly, because such is what He has
   promised to us that love Him, and glow with the charity of the Holy
   Spirit, therefore He would not give us that same Spirit until He should
   be glorified, so that He might show in His body the life which we have
   not now, but which we hope for in the resurrection.
     __________________________________________________________________

   [615] 1 Cor. ii. 11.

   [616] Luke ii. 25-38.

   [617] John i. 26-34.

   [618] Luke i. 35-79.

   [619] John xx. 22.

   [620] 1 Cor. xii. 7-9.

   [621] Rom. v. 5.

   [622] Rom. vi. 9.
     __________________________________________________________________

   Tractate XXXIII.

   Chapter VII. 40-53; VIII. 1-11

   1. You remember, my beloved, that in the last discourse, by occasion of
   the passage of the Gospel read, we spoke to you concerning the Holy
   Spirit. When the Lord had invited those that believe on Him to this
   drinking, speaking among those who meditated to lay hold of Him, and
   sought to kill Him, and were not able, because it was not His will:
   well, when He had spoken these things, there arose a dissension among
   the multitude concerning Him; some thinking that He was the very
   Christ, others saying that Christ shall not arise from Galilee. But
   they who had been sent to take Him returned clear of the crime and full
   of admiration. For they even gave witness to His divine doctrine, when
   those by whom they had been sent asked, "Why have ye not brought him?"
   They answered that they had never heard a man so speak: "For not any
   man so speaks." But He spake thus, because He was God and man. But the
   Pharisees, repelling their testimony, said to them: "Are ye also
   deceived?" We see, indeed, that you also have been charmed by his
   discourses. "Hath any one of the rulers or the Pharisees believed on
   him? But this multitude who know not the law are cursed." They who knew
   not the law believed on Him who had sent the law; and those men who
   were teaching the law despised Him, that it might be fulfilled which
   the Lord Himself had said, "I am come that they who see not may see,
   and they that see may be made blind." [623] For the Pharisees, the
   teachers of the law, were made blind, and the people that knew not the
   law, and yet believed on the author of the law, were enlightened.

   2. "Nicodemus," however, "one of the Pharisees, who had come to the
   Lord by night,"--not indeed as being himself unbelieving, but timid;
   for therefore he came by night to the light, because he wished to be
   enlightened and feared to be known;--Nicodemus, I say, answered the
   Jews, "Doth our law judge a man before it hear him, and know what he
   doeth?" For they perversely wished to condemn before they examined.
   Nicodemus indeed knew, or rather believed, that if only they were
   willing to give Him a patient hearing, they would perhaps become like
   those who were sent to take Him, but preferred to believe. They
   answered, from the prejudice of their heart, what they had answered to
   those officers, "Art thou also a Galilean?" That is, one seduced as it
   were by the Galilean. For the Lord was said to be a Galilean, because
   His parents were from the city of Nazareth. I have said "His parents"
   in regard to Mary, not as regards the seed of man; for on earth He
   sought but a mother, He had already a Father on high. For His nativity
   on both sides was marvellous: divine without mother, human without
   father. What, then, said those would-be doctors of the law to
   Nicodemus? "Search the Scriptures, and see that out of Galilee ariseth
   no prophet." Yet the Lord of the prophets arose thence. "They
   returned," saith the evangelist, "every man to his own house."

   3. "Thence Jesus went unto the mount;" namely, to mount "Olivet,"--unto
   the fruitful mount, unto the mount of ointment, unto the mount of
   chrism. For where, indeed, but on mount Olivet did it become the Christ
   to teach? For the name of Christ is from chrism; chrisma in the Greek,
   is called in Latin unctio, an anointing. And He has anointed us for
   this reason, because He has made us wrestlers against the devil. "And
   early in the morning He came again into the temple, and all the people
   came unto Him; and He sat down and taught them." And He was not taken,
   for He did not yet deign to suffer.

   4. And now observe wherein the Lord's gentleness was tempted by His
   enemies. "And the scribes and Pharisees brought to Him a woman just
   taken in adultery: and they set her in the midst, and said to Him,
   Master, this woman has just been taken in adultery. Now Moses in the
   law commanded us, that such should be stoned: but what sayest thou? But
   this they said, tempting Him, that they might accuse Him." Why accuse
   Him? Had they detected Himself in any misdeed; or was that woman said
   to have been concerned with Him in any manner? What, then, is the
   meaning of "tempting Him, that they might accuse Him"? We understand,
   brethren, that a wonderful gentleness shone out pre-eminently in the
   Lord. They observed that He was very meek, very gentle: for of Him it
   had been previously foretold, "Gird Thy sword upon Thy thigh, O most
   Mighty; in Thy splendor and beauty urge on, march on prosperously, and
   reign, because of truth, and meekness, and righteousness." [624]
   Accordingly, as a teacher, He brought truth; as a deliverer, He brought
   gentleness; as a protector, He brought righteousness. That He was to
   reign on account of these things, the prophet had by the Holy Spirit
   foretold. When He spoke His truth was acknowledged; when He was not
   provoked to anger against His enemies, His meekness was praised.
   Whilst, therefore, in respect of these two,--namely, His truth and
   meekness,--His enemies were tormented with malice and envy; in respect
   of the third,--namely, righteousness,--they laid a stumbling-block for
   Him. In what way? Because the law had commanded the adulterers to be
   stoned, and surely the law could not command what was unjust: if any
   man should say other than the law had commanded, he would be detected
   as unjust. Therefore they said among themselves, "He is accounted true,
   he appears to be gentle; an accusation must be sought against him in
   respect of righteousness. Let us bring before him a woman taken in
   adultery; let us say to him what is ordered in the law concerning such:
   if he shall approve her being stoned, he will not show his gentleness;
   if he consent to let her go, he will not keep righteousness. But, say
   they, that he may not lose the reputation of gentleness, for which he
   is become an object of love to the people, without doubt he will say
   that she must be let go. Hence we find an opportunity of accusing him,
   and we charge him as being a transgressor of the law: saying to him,
   Thou art an enemy to the law; thou answerest against Moses, nay,
   against Him who gave the law through Moses; thou art worthy of death:
   thou too must be stoned with this woman." By these words and sentiments
   they might possibly be able to inflame envy against Him, to urge
   accusation, and cause His condemnation to be eagerly demanded. But this
   against whom? It was perversity against rectitude, falsehood against
   the truth, the corrupt heart against the upright heart, folly against
   wisdom. When did such men prepare snares, into which they did not first
   thrust their own heads? Behold, the Lord in answering them will both
   keep righteousness, and will not depart from gentleness. He was not
   taken for whom the snare was laid, but rather they were taken who laid
   it, because they believed not on Him who could pull them out of the
   net.

   5. What answer, then, did the Lord Jesus make? How answered the Truth?
   How answered Wisdom? How answered that Righteousness against which a
   false accusation was ready? He did not say, Let her not be stoned; lest
   He should seem to speak against the law. But God forbid that He should
   say, Let her be stoned: for He came not to lose what He had found, but
   to seek what was lost. What then did He answer? See you how full it is
   of righteousness, how full of meekness and truth! "He that is without
   sin of you," saith He, "let him first cast a stone at her." O answer of
   Wisdom! How He sent them unto themselves! For without they stood to
   accuse and censure, themselves they examined not inwardly: they saw the
   adulteress, they looked not into themselves. Transgressors of the law,
   they wished the law to be fulfilled, and this by heedlessly accusing;
   not really fulfilling it, as if condemning adulteries by chastity. You
   have heard, O Jews, you have heard, O Pharisees, you have heard, O
   teachers of the law, the guardian of the law, but have not yet
   understood Him as the Lawgiver. What else does He signify to you when
   He writes with His finger on the ground? For the law was written with
   the finger of God; but written on stone because of the hard-hearted.
   The Lord now wrote on the ground, because He was seeking fruit. You
   have heard then, Let the law be fulfilled, let the adulteress be
   stoned. But is it by punishing her that the law is to be fulfilled by
   those that ought to be punished? Let each of you consider himself, let
   him enter into himself, ascend the judgment-seat of his own mind, place
   himself at the bar of his own conscience, oblige himself to confess.
   For he knows what he is: for "no man knoweth the things of a man, but
   the spirit of man which is in him." Each looking carefully into
   himself, finds himself a sinner. Yes, indeed. Hence, either let this
   woman go, or together with her receive ye the penalty of the law. Had
   He said, Let not the adulteress be stoned, He would be proved unjust:
   had He said, Let her be stoned, He would not appear gentle: let Him say
   what it became Him to say, both the gentle and the just, "Whoso is
   without sin of you, let him first cast a stone at her." This is the
   voice of Justice: Let her, the sinner, be punished, but not by sinners:
   let the law be fulfilled, but not by the transgressors of the law. This
   certainly is the voice of justice: by which justice, those men pierced
   through as if by a dart, looking into themselves and finding themselves
   guilty, "one after another all withdrew." The two were left alone, the
   wretched woman and Mercy. But the Lord, having struck them through with
   that dart of justice, deigned not to heed their fall, but, turning away
   His look from them, "again He wrote with His finger on the ground."

   6. But when that woman was left alone, and all they were gone out, He
   raised His eyes to the woman. We have heard the voice of justice, let
   us also hear the voice of clemency. For I suppose that woman was the
   more terrified when she had heard it said by the Lord, "He that is
   without sin of you, let him first cast a stone at her." But they,
   turning their thought to themselves, and by that very withdrawal having
   confessed concerning themselves, had left the woman with her great sin
   to Him who was without sin. And because she had heard this, "He that is
   without sin. let him first cast a stone at her," she expected to be
   punished by Him in whom sin could not be found. But He, who had driven
   back her adversaries with the tongue of justice, raising the eyes of
   clemency towards her, asked her, "Hath no man condemned thee?" She
   answered, "No man, Lord." And He said, "Neither do I condemn thee;" by
   whom, perhaps, thou didst fear to be condemned, because in me thou hast
   not found sin. "Neither will I condemn thee." What is this, O Lord?
   Dost Thou therefore favor sins? Not so, evidently. Mark what follows:
   "Go, henceforth sin no more." Therefore the Lord did also condemn, but
   condemned sins, not man. For if He were a patron of sin, He would say,
   Neither will I condemn thee; go, live as thou wilt: be secure in my
   deliverance; how much soever thou wilt sin, I will deliver thee from
   all punishment even of hell, and from the tormentors of the infernal
   world. He said not this.

   7. Let them take heed, then, who love His gentleness in the Lord, and
   let them fear His truth. For "The Lord is sweet and right." [625] Thou
   lovest Him in that He is sweet; fear Him in that He is right. As the
   meek, He said, "I held my peace;" but as the just, He said, "Shall I
   always be silent?" [626] "The Lord is merciful and pitiful." So He is,
   certainly. Add yet further, "Long-suffering;" add yet further, "And
   very pitiful:" but fear what comes last, "And true." [627] For those
   whom He now bears with as sinners, He will judge as despisers. "Or
   despisest thou the riches of His long-suffering and gentleness; not
   knowing that the forbearance of God leadeth thee to repentance? But
   thou, after thy hardness and impenitent heart, treasurest up for
   thyself wrath against the day of wrath and the revelation of the
   righteous judgment of God; who will render to every man according to
   his deeds." [628] The Lord is gentle, the Lord is long-suffering, the
   Lord is pitiful; but the Lord is also just, the Lord is also true. He
   bestows on thee space for correction; but thou lovest the delay of
   judgment more than the amendment of thy ways. Hast thou been a bad man
   yesterday? To-day be a good man. Hast thou gone on in thy wickedness
   to-day? At any rate change to-morrow. Thou art always expecting, and
   from the mercy of God makest exceeding great promises to thyself. As if
   He, who has promised thee pardon through repentance, promised thee also
   a longer life. How knowest thou what to-morrow may bring forth? Rightly
   thou sayest in thy heart: When I shall have corrected my ways, God will
   put all my sins away. We cannot deny that God has promised pardon to
   those that have amended their ways and are converted. For in what
   prophet thou readest to me that God has promised pardon to him that
   amends, thou dost not read to me that God has promised thee a long
   life.

   8. From both, then, men are in danger; both from hoping and despairing,
   from contrary things, from contrary affections. Who is deceived by
   hoping? He who says, God is good, God is merciful, let me do what I
   please, what I like; let me give loose reins to my lusts, let me
   gratify the desires of my soul. Why this? Because God is merciful, God
   is good, God is kind. These men are in danger by hope. And those are in
   danger from despair, who, having fallen into grievous sins, fancying
   that they can no more be pardoned upon repentance, and believing that
   they are without doubt doomed to damnation, do say with themselves, We
   are already destined to be damned, why not do what we please with the
   disposition of gladiators destined to the sword. This is the reason
   that desperate men are dangerous: for, having no longer aught to fear,
   they are to be feared exceedingly. Despair kills these; hope, those.
   The mind is tossed to and fro between hope and despair. Thou hast to
   fear lest hope slay thee; and, when thou hopest much from mercy, lest
   thou fall into judgment: again, thou hast to fear lest despair slay
   thee, and, when thou thinkest that the grievous sins which thou hast
   committed cannot be forgiven thee, thou dost not repent, and thou
   incurrest the sentence of Wisdom, which says, "I also will laugh at
   your perdition." [629] How then does the Lord treat those who are in
   danger from both these maladies? To those who are in danger from hope,
   He says, "Be not slow to be converted to the Lord, neither put it off
   from day to day; for suddenly His anger will come, and in the time of
   vengeance, will utterly destroy thee." [630] To those who are in danger
   from despair, what does He say? "In what day soever the wicked man
   shall be converted, I will forget all his iniquities." [631]
   Accordingly, for the sake of those who are in danger by despair, He has
   offered us a refuge of pardon; and because of those who are in danger
   by hope, and are deluded by delays, He has made the day of death
   uncertain. Thou knowest not when thy last day may come. Art thou
   ungrateful because thou hast to-day on which thou mayest be improved?
   Thus therefore said He to the woman, "Neither will I condemn thee;"
   but, being made secure concerning the past, beware of the future.
   "Neither will I condemn thee:" I have blotted out what thou hast done;
   keep what I have commanded thee, that thou mayest find what I have
   promised.
     __________________________________________________________________

   [623] John ix. 39.

   [624] Ps. xlv. 3, 4.

   [625] Ps. xxv. 8.

   [626] Isa. xlii. 14.

   [627] Ps. lxxxvi. 15.

   [628] Rom. ii. 4-6.

   [629] Prov. i. 26.

   [630] Ecclus. v. 8, 9.

   [631] Ezek. xviii. 21.
     __________________________________________________________________

   Tractate XXXIV.

   Chapter VIII. 12

   1. What we have just heard and attentively received, as the holy Gospel
   was being read, I doubt not that all of us have also endeavored to
   understand, and that each of us according to his measure apprehended
   what he could of so great a matter as that which has been read; and
   while the bread of the word is laid out, no one can complain that he
   has tasted nothing. But again I doubt not that there is scarcely any
   who has understood the whole. Nevertheless, even should there be any
   who may sufficiently understand the words of our Lord Jesus Christ now
   read out of the Gospel, let him bear with our ministry, whilst, if
   possible, with His assistance, we may, by treating thereof, cause that
   either all or many may understand that which a few are joyful of having
   understood for themselves.

   2. I think that what the Lord says, "I am the light of the world, "is
   clear to those that have eyes, by which they are made partakers of this
   light: but they who have not eyes except in the flesh alone, wonder at
   what is said by the Lord Jesus Christ, "I am the light of the world."
   And perhaps there may not be wanting some one too who says with
   himself: Whether perhaps the Lord Christ is that sun which by its
   rising and setting causes the day? For there have not been wanting
   heretics who thought this. The Manichæans have supposed that the Lord
   Christ is that sun which is visible to carnal eyes, exposed and public
   to be seen, not only by men, but by the beasts. But the right faith of
   the Catholic Church rejects such a fiction, and perceives it to be a
   devilish doctrine: not only by believing acknowledges it to be such,
   but in the case of whom it can, proves it even by reasoning. Let us
   therefore reject this kind of error, which the Holy Church has
   anathematized from the beginning. Let us not suppose that the Lord
   Jesus Christ is this sun which we see rising from the east, setting in
   the west; to whose course succeeds night, whose rays are obscured by a
   cloud, which removes from place to place by a set motion: the Lord
   Christ is not such a thing as this. The Lord Christ is not the sun that
   was made, but He by whom the sun was made. For "all things were made by
   Him, and without Him was nothing made."

   3. There is therefore a Light which made this light of the sun: let us
   love this Light, let us long to understand it, let us thirst for the
   same; that, with itself for our guide, we may at length come to it, and
   that we may so live in it that we may never die. This is indeed that
   Light of which prophecy long ago going before thus sang in the psalm:
   "O Lord, Thou shalt save men and beasts; even as Thy mercy is
   multiplied, O God." These are the words of the holy psalm: mark ye what
   the ancient discourse of holy men of God did premise concerning such a
   light. "Men," saith it, "and beasts Thou shalt save, O Lord; even as
   Thy mercy is multiplied, O God." For since Thou art God, and hast
   manifold mercy, the same multiplicity of Thy mercy reaches not only to
   men whom Thou hast created in Thine own image, but even to the beasts
   which Thou hast made subservient to men. For He who gives salvation to
   man, the same gives salvation also to the beast. Do not blush to think
   this of the Lord thy God: nay, rather believe this and trust it, and
   see thou think not otherwise. He that saves thee, the same saves thy
   horse and thy sheep; to come to the very least, also thy hen:
   "Salvation is of the Lord," [632] and God saves these. Thou art uneasy,
   thou questionest. I wonder why thou doubtest. Shall He disdain to save
   who deigned to create? Of the Lord is the saving of angels, of men, and
   of beasts: "Salvation is of the Lord." Just as no man is from himself,
   so no man is saved by himself. Therefore most truly and right well doth
   the psalm say, "O Lord, Thou shall save men and beasts." Why? "Even as
   thy mercy is multiplied, O God." For Thou art God, Thou hast created,
   Thou savest: Thou gavest being, Thou givest to be in health.

   4. Since, therefore, as the mercy of God is multiplied, men and beasts
   are saved by Him, have not men something else which God as Creator
   bestows on them, which He bestows not on the beasts? Is there no
   distinction between the living creature made after the image of God,
   and the living creature made subject to the image of God? Clearly there
   is: beyond that salvation common to us with the dumb animals, there is
   what God bestows on us, but not on them. What is this? Follow on in the
   same psalm: "But the sons of men shall hope under the covert of Thy
   wings." Having now a salvation in common with their cattle, "the sons
   of men shall hope under the covert of Thy wings." They have one
   salvation in fact, another in hope. This salvation which is at present
   is common to men and cattle; but there is another which men hope for;
   and which they who hope for receive, they who despair of receive not.
   For it saith, "The sons of men shall hope under covert of Thy wings."
   And they that perseveringly hope are protected by Thee, lest they be
   cast down from their hope by the devil: "Under covert of Thy wings they
   shall hope." If they shall hope, what shall they hope for, but for what
   the cattle shall not have? "They shall be fully drunk with the fatness
   of Thy house; and from the torrent of Thy pleasure Thou shalt give them
   drink." What sort of wine is that with which it is laudable to be
   drunk? What sort of wine is that which disturbs not the mind, but
   directs it? What sort of wine is that which makes perpetually sane, and
   makes not insane by drinking? "They shall be fully drunk." How? "With
   the fatness of Thy house; and from the torrent of Thy pleasure Thou
   shalt give them drink." How so? "Because with Thee is the fountain of
   life." The very fountain of life walked on the earth, the same who
   said, "Whoso thirsts, let him come unto me." Behold the fountain! But
   we begin to speak about the light, and to handle the question laid down
   from the Gospel concerning the light. For we read how the Lord said, "I
   am the light of the world." Thence arose a question, lest any one,
   carnally understanding this, should fancy this light to mean the sun:
   we came thence to the psalm, which having considered, we found
   meanwhile that the Lord is the fountain of life. Drink and live. "With
   Thee," it saith, "is the fountain of life;" therefore, "under the
   shadow of Thy wings the sons of men hope," seeking to be full drunk
   with this fountain. But we were speaking of the Light. Follow on, then;
   for the prophet, having said, "With Thee is the fountain of life," went
   on to add, "In Thy light shall we see light,"--God of God, Light of
   Light. By this Light the sun's light was made; and the Light which made
   the sun, under which He also made us, was made under the sun for our
   sake. That Light which made the sun, was made, I say, under the sun for
   our sake. Do not despise the cloud of the flesh; with that cloud it is
   covered, not to be obscured, but to be moderated.

   5. That unfailing Light, the Light of wisdom, speaking through the
   cloud of the flesh, says to men, "I am the light of the world; he that
   followeth me shall not walk in darkness, but shall have the light of
   life." How He has withdrawn thee from the eyes of the flesh, and
   recalled thee to the eyes of the heart! For it is not enough to say,
   "Whoso followeth me shall not walk in darkness, but shall have light;"
   He added too, "of life;" even as it was there said, "For with Thee is
   the fountain of life." See thus, my brethren, how the words of the Lord
   agree with the truth of that psalm: both there, the light is put with
   the fountain of life, and by the Lord it is said, "light of life." But
   for bodily use, light and fountain are different things: our mouths
   seek a fountain, our eyes light; when we thirst we seek a fountain,
   when we are in darkness we seek light; and if we chance to thirst in
   the night, we kindle a light to come to a fountain. Not so with God:
   light and fountain are the same thing: He who shines for thee that thou
   mayest see, the same flows for thee that thou mayest drink.

   6. You see, then, my brethren, you see, if you see inwardly, what kind
   of light this is, of which the Lord says, "He that followeth me shall
   not walk in darkness." Follow the sun, and let us see if thou wilt not
   walk in darkness. Behold, by rising it comes forth to thee; it goes by
   its course towards the west. Perhaps thy journey is towards the east:
   unless thou goest in a contrary direction to that in which it travels,
   thou wilt certainly err by following it, and instead of east wilt get
   to the west. If thou follow it by land, thou wilt go wrong; if the
   mariner follow it by sea, he will go wrong. Finally, it seems to thee,
   suppose, that thou must follow the sun, and thou also travellest
   thyself towards the west, whither it also travels; let us see after it
   has set if thou wilt not walk in darkness. See how, although thou art
   not willing to desert it, yet it will desert thee, to finish the day by
   necessity of its service. But our Lord Jesus Christ, even when He was
   not manifest to all through the cloud of His flesh, was yet at the same
   time holding all things by the power of His wisdom. Thy God is whole
   everywhere: if thou fall not off from Him, He will never fall away from
   thee.

   7. Accordingly, "He that followeth me," saith He, "shall not walk in
   darkness, but shall have the light of life." What He has promised, He
   put in a word of the future tense; for He says not has, but "shall have
   the light of life." Yet He does not say, He that shall follow me; but,
   he that does follow me. What it is our duty to do, He put in the
   present tense; but what He has promised to them that do it, He has
   indicated by a word of the future tense. "He that followeth, shall
   have." That followeth now, shall have hereafter: followeth now by
   faith, shall have hereafter by sight. For, "whilst we are in the body,"
   saith the apostle, "we are absent from the Lord: for we walk by faith,
   not by sight." [633] When shall we walk by sight? When we shall have
   the light of life, when we shall have come to that vision, when this
   night shall have passed away. Of that day, indeed, which is to arise,
   it is said, "In the morning I will stand near thee, and contemplate
   thee." [634] What means "in the morning"? When the night of this world
   is over, when the terrors of temptations are over, when that lion which
   goeth about roaring in the night, seeking whom it may devour, is
   vanquished. "In the morning I will stand near thee, and contemplate."
   Now what do we think, brethren, to be our duty for the present time,
   but what is again said in the psalm, "Every night through will I wash
   my couch; I will moisten my bed with my tears"? [635] Every night
   through, saith he, I will weep; I will burn with desire for the light.
   The Lord sees my desire: for another psalm says to Him, "All my desire
   is before Thee; and my groaning is not hid from Thee." [636] Dost thou
   desire gold? Thou canst be seen; for, while seeking gold, thou wilt be
   manifest to men. Dost thou desire corn? Thou askest one that has it;
   whom also thou informest, while seeking to get at that which thou
   desirest. Dost thou desire God? Who sees, but God? From whom, then,
   dost thou seek God, as thou seekest bread, water, gold, silver, corn?
   From whom dost thou seek God, except from God? He is sought from
   Himself who has promised Himself. Let the soul extend her desire, and
   with more capacious bosom seek to comprehend that which "eye hath not
   seen, nor ear heard, nor hath entered into the heart of man." [637]
   Desire it we can, long for it we can, pant after it we can; but
   worthily conceive it, worthily unfold it in words, we cannot.

   8. Wherefore, my brethren, since the Lord says briefly, "I am the light
   of the world: he that followeth me shall not walk in darkness, but
   shall have the light of life;" in these words He has commanded one
   thing, promised another; let us do what He has commanded, that we may
   not with shameless face demand what He has promised; that He may not
   say to us in His judgment, Hast thou done what I commanded, that thou
   shouldest expect what I promised? What hast Thou commanded, then, O
   Lord our God? He says to thee, That thou shouldest follow me. Thou hast
   sought counsel of life? Of what life, but of that of which it is said,
   "With Thee is the fountain of life"? A certain man heard it said to
   him," Go, sell all that thou hast, and give to the poor, and thou shalt
   have treasure in heaven; and come, follow me." He followed not, but
   went away sorrowful; he sought the "good Master," went to Him as a
   teacher, and despised His teaching; he went away sorrowful, tied and
   bound by his lusts; he went away sorrowful, having a great load of
   avarice on his shoulders. He toiled and fretted; and yet he thought
   that He, who was willing to rid him of his load, was not to be followed
   but forsaken. But after the Lord has, by the gospel, cried aloud, "Come
   unto me, all ye that labor, and are heavy laden, and I will give you
   rest; take my yoke upon you, and learn of me, for I am meek and lowly
   in heart," [638] how many, on hearing the gospel, have done what that
   rich man, on hearing from His own mouth, did not do? Therefore, let us
   do it now, let us follow the Lord; let us loose the fetters by which we
   are hindered from following Him. And who is sufficient to loose such
   bonds, unless He help, to whom it is said, "Thou hast burst asunder my
   bonds"? [639] Of whom another psalm says, "The Lord looseth them that
   are in bonds; the Lord raiseth up them that are crushed and oppressed."
   [640]

   9. And what do they follow, who have been loosed and raised up, but the
   Light from which they hear, "I am the light of the world: he that
   followeth me shall not walk in darkness"? For the Lord gives light to
   the blind. Therefore we, brethren, having the eye-salve of faith, are
   now enlightened. For His spittle did before mingle with the earth, by
   which the eyes of him who was born blind were anointed. We, too, have
   been born blind of Adam, and have need of Him to enlighten us. He mixed
   spittle with clay: "The Word was made flesh, and dwelt among us." He
   mixed spittle with earth; hence it was predicted, "Truth has sprung
   from the earth;" [641] and He said Himself, "I am the way, the truth,
   and the life." When we shall see face to face, we shall have the full
   fruition of the truth; for this also is promised to us. For who would
   dare hope for what God had not deigned either to promise or to give? We
   shall see face to face. The apostle says, "Now I know in part, now
   through a glass darkly; but then, face to face." [642] And the Apostle
   John says in his epistle, "Beloved, now are we the sons of God; and it
   has not yet appeared what we shall be: we know that, when He shall
   appear, we shall be like Him; for we shall see Him even as He is."
   [643] This is a great promise; if thou lovest, follow. I do love,
   sayest thou, but by what way am I to follow? If the Lord thy God had
   said to thee, "I am the truth and the life," in desiring truth and
   longing for life, thou mightest truly ask the way by which thou
   mightest come to these, and mightest say to thyself: A great thing is
   the truth, a great thing is the life, were there only the means whereby
   my soul might come thereto! Dost thou ask by what way? Hear Him say at
   the first, "I am the way." Before He said whither, He premised by what
   way: "I am," saith He, "the way." The way whither? "And the truth and
   the life." First, He told thee the way to come; then, whither to come.
   I am the way, I am the truth, I am the life. Remaining with the Father,
   the truth and life; putting on flesh, He became the way. It is not said
   to thee, Labor in finding a way to come to the truth and life; this is
   not said to thee. Sluggard, arise: the way itself has come to thee, and
   roused thee from thy sleep; if, however, it has roused thee, up and
   walk. Perhaps thou art trying to walk, and art not able, because thy
   feet ache. How come thy feet to ache? Have they been running over rough
   places at the bidding of avarice? But the word of God has healed even
   the lame. Behold, thou sayest, I have my feet sound, but the way itself
   I see not. He has also enlightened the blind.

   10. All this by faith, so long as we are absent from the Lord, dwelling
   in the body; but when we shall have traversed the way, and have reached
   the home itself, what shall be more joyful than we? What shall be more
   blessed than we? Because nothing more at peace than we; for there will
   be no rebelling against a man. But now, brethren, it is difficult for
   us to be without strife. We have indeed been called to concord, we are
   commanded to have peace among ourselves; to this we must give our
   endeavor, and strain with all our might, that we may come at last to
   the most perfect peace; but at present we are at strife, very often
   with those whose good we are seeking. There is one who goes astray,
   thou wishest to lead him to the way; he resists, thou strivest with
   him: the pagan resists thee, thou disputest against the errors of idols
   and devils; a heretic resists, thou disputest against other doctrines
   of devils; a bad catholic is not willing to live aright, thou rebukest
   even thy brother within; he dwells with thee in the house, and seeks
   the paths of ruin; thou art inflamed with eager passion to put him
   right, that thou mayest render to the Lord a good account of both
   concerning him. How many necessities of strife there are on every side!
   Very often one is overcome with weariness, and says to himself, "What
   have I to do with bearing with gainsayers, bearing with those who
   render evil for good? I wish to benefit them, they are willing to
   perish; I wear out my life in strife; I have no peace; besides, I make
   enemies of those whom I ought to have as friends, if they regarded the
   good will of him that seeks their good: what business is it of mine to
   endure this? Let me return to myself, I will be kept to myself, I will
   call upon my God. Do return to thyself, thou findest strife there. If
   thou hast begun to follow God, thou findest strife there. What strife,
   sayest thou, do I find? "The flesh lusteth against the Spirit, and the
   Spirit against the flesh." [644] Behold thou art thyself, thou art
   alone, thou art with thyself; behold, thou art bearing with no other
   person, but yet thou seest another law in thy members warring against
   the law of thy mind, and taking thee captive in the law of sin, which
   is in thy members. Cry aloud, then, and cry to God, that He may give
   thee peace from the inner strife: "O wretched man that I am, who shall
   deliver me from the body of this death? The grace of God through our
   Lord Jesus Christ." [645] Because, "He that followeth me," saith He,
   "shall not walk in darkness, but shall have the light of life." All
   strife ended, immortality shall follow; for "the last enemy, death,
   shall be destroyed." And what peace will this be? "This corruptible
   must put on incorruption, and this mortal must put on immortality."
   [646] To which that we may come (for it will then be in reality), let
   us now follow in hope Him who said, "I am the light of the world: he
   that followeth me shall not walk in darkness, but shall have the light
   of life."
     __________________________________________________________________

   [632] Ps. iii. 9.

   [633] 2 Cor. v. 6, 7.

   [634] Ps. v. 4.

   [635] Ps. vi. 6.

   [636] Ps. xxxviii. 10.

   [637] 1 Cor. ii. 9.

   [638] Matt. xi. 29.

   [639] Ps. cxvi. 16.

   [640] Ps. xlvi. 8.

   [641] Ps. lxxxv. 11.

   [642] 1 Cor. xiii. 12.

   [643] 1 John iii. 2.

   [644] Gal. v. 17.

   [645] Rom. vii. 23-25.

   [646] 1 Cor. xv. 26.
     __________________________________________________________________

   Tractate XXXV.

   Chapter VIII. 13, 14

   1. You who were present yesterday, bear in mind that we were a long
   while discoursing of the words of our Lord Jesus Christ, where He says,
   "I am the light of the world: he that followeth me shall not walk in
   darkness, but shall have the light of life;" and if we wished to go on
   discoursing of that light, we might still speak a long time; for it
   would be impossible for us to expound the matter in brief. Therefore,
   my brethren, let us follow Christ, the light of the world, that we may
   not be walking in darkness. We must fear the darkness,--not the
   darkness of the eyes, but that of the moral character; and even if it
   be the darkness of the eyes, it is not of the outer, but of the inner
   eyes, of those by which we discern, not between white and black, but
   between right and wrong.

   2. When our Lord Jesus Christ had spoken these things, the Jews
   answered, "Thou bearest record of thyself; thy record is not true."
   Before our Lord Jesus Christ came, He lighted and sent many prophetic
   lamps before Him. Of these was also John Baptist, to whom the great
   Light itself, which is the Lord Christ, gave a testimony such as was
   given to no other man; for He said, "Among them that are born of women,
   there hath not risen a greater than John the Baptist." [647] Yet this
   man, than whom none was greater among those born of women, said of the
   Lord Jesus Christ, "I indeed baptize you in water; but He that is
   coming is mightier than I, whose shoe I am not worthy to loose." [648]
   See how the lamps submits itself to the Day. The Lord Himself bears
   witness that the same John was indeed a lamp: "He was," saith He, "a
   burning and a shining lamp; and ye were willing for a season to rejoice
   in his light." [649] But when the Jews said to the Lord, "Tell us by
   what authority thou doest these things," He, knowing that they regarded
   John the Baptist as a great one, and that the same whom they regarded
   as a great one had borne witness to them concerning the Lord, answered
   them, "I also will ask you one thing; tell me, the baptism of John,
   whence is it? from heaven, or from men?" Thrown into confusion, they
   considered among themselves that, if they said, "From men," they might
   be stoned by the people, who believed John to be a prophet; if they
   said, "From heaven," He might answer them, "He whom ye confess to have
   been a prophet from heaven bore testimony to me, and ye have heard from
   him by what authority I do these things." They saw, then, that
   whichever of these two answers they made, they would fall into the
   snare, and they said, "We do not know." And the Lord answered them,
   "Neither tell I you by what authority I do these things." [650] "I tell
   you not what I know, because you will not confess what you know." Most
   justly, certainly, were they repulsed, and they departed in confusion;
   and that was fulfilled which God the Father says by the prophet in the
   psalm, "I have prepared a lamp for my Christ" (the lamp was John); "His
   enemies I will clothe with confusion." [651]

   3. The Lord Jesus Christ, then, had the witness of prophets sent before
   Him, of the heralds that preceded the judge: He had witness from John;
   but He was Himself the greater witness which He bore to Himself. But
   those men with their feeble eyes sought lamps, because they were not
   able to bear the day; for that same Apostle John, whose Gospel we have
   in our hands, says in the beginning of his Gospel, concerning John the
   Baptist: "There was a man sent from God, whose name was John. He came
   for a witness, to bear witness of the light, that all men might believe
   through him. He was not the light, but was sent to bear witness of the
   light. That was the true light, that lighteth every man coming into the
   world." If "every man," therefore also lighteth John. Whence also the
   same John says, "We all have received out of His fullness." Wherefore
   discern ye these things, that your minds may profit in the faith of
   Christ, that ye be not always babes seeking the breasts and shrinking
   from solid food. You ought to be nourished and to be weaned by our holy
   mother the Church of Christ, and to come to more solid food by the
   mind, not by the belly. This discern ye then, that the light which
   enlighteneth is one thing, another that which is enlightened. For also
   our eyes are called lights; [652] and every man thus swears, touching
   his eyes, by these lights of his: "So may my lights live." This is a
   customary oath. Let these lights, if lights they are, be opened, and
   shine for thee in thy closed chamber, when the light is not there; they
   certainly cannot. Therefore, as these which we have in our face, and
   call lights, when they are both healthy and open, need the help of
   light from without,--which being removed or not brought in, though they
   are sound and are open, yet they do not see,--so our mind, which is the
   eye of the soul, unless it be irradiated by the light of truth, and
   wondrously shone upon by Him who enlightens and is not enlightened,
   will not be able to come to wisdom nor to righteousness. For to live
   righteously is for us the way itself. But how can he on whom the light
   does not shine but stumble in the way? And hence, in such a way, we
   have need of seeing, in such a way it is a great thing to see. Now
   Tobias had the eyes in his face closed, and the son gave his hand to
   the father; and yet the father, by his instruction, pointed out the way
   to the son. [653]

   4. The Jews then answered, "Thou bearest witness of thyself; thy
   witness is not true." Let us see what they hear; let us also hear, yet
   not as they did: they despising, we believing; they wishing to slay
   Christ, we desiring to live through Christ. Let this difference
   distinguish our ears and minds from theirs, and let us hear what the
   Lord answers to the Jews. "Jesus answered and said to them, Though I
   bear witness of myself, my witness is true; because I know whence I
   came and whither I go." The light shows both other things and also
   itself. Thou lightest a lamp, for instance, to look for thy coat, and
   the burning lamp affords thee light to find thy coat; dost thou light
   the lamp to see itself when it burns? A burning lamp is indeed capable
   at the same time of exposing to view other things which the darkness
   covered, and also of showing itself to thine eyes. So also the Lord
   Christ distinguished between His faithful ones and His Jewish enemies,
   as between light and darkness: as between those whom He illuminated
   with the ray of faith, and those on whose closed eyes He shed His
   light. So, too, the sun shines on the face of the sighted and of the
   blind; both alike standing and facing the sun are shone upon in the
   flesh, but both are not enlightened in the eyesight. The one sees, the
   other sees not: the sun is present to both, but one is absent from the
   present sun. So likewise the Wisdom of God, the Word of God, the Lord
   Jesus Christ, is everywhere present, because the truth is everywhere,
   wisdom is everywhere. One man in the east understands justice, another
   man in the west understands justice; is justice which the one
   understands a different thing from that which the other understands? In
   body they are far apart, and yet they have the eyes of their minds on
   one object. The justice which I, placed here, see, if justice it is, is
   the same which the just man, separated from me in the flesh by ever so
   many days' journey, also sees, and is united to me in the light of that
   justice. Therefore the light bears witness to itself; it opens the
   sound eyes and is its own witness, that it may be known as the light.
   But how about the unbelievers? Is it not present to them? It is present
   also to them, but they have not eyes of the heart with which to see it.
   Hear the sentence fetched from the Gospel itself concerning them: "And
   the light shineth in darkness, and the darkness comprehended it not."
   [654] Hence the Lord saith, and saith truly, "Though I bear witness of
   myself, my witness is true; because I know whence I came and whither I
   go." He meant us to understand the Father here: the Son gave glory to
   the Father. Himself the equal glorifies Him by whom He was sent. How
   ought man to glorify Him by whom he was created!

   5. "I know whence I came and whither I go." He who speaks to you in
   person has what He has not left, and yet He came; for by coming He
   departed not thence, nor has He forsaken us by returning thither. Why
   marvel ye? It is God: this cannot be done by man; it cannot be done
   even by the sun. When it goes to the west it leaves the east, and until
   it returns to the east, when about to rise, it is not in the east; but
   our Lord Jesus Christ both comes and is there, both returns and is
   here. Hear the evangelist himself speaking in another place, and, if
   thou canst, understand it; if not, believe it: "God," saith he, "no man
   hath ever seen, but the only-begotten Son, who is in the bosom of the
   Father, He hath declared Him." He said not was in the bosom of the
   Father, as if by coming He had quitted the Father's bosom. Here He was
   speaking, and yet He declared that He was there; and when about to
   depart hence, what said He? "Lo, I am with you always, even unto the
   end of the world." [655]

   6. The witness of the light then is true, whether it be manifesting
   itself or other things; for without light thou canst not see light, and
   without light thou canst not see any other thing whatever that is not
   light. If light is capable of showing other things which are not
   lights, is it not capable of showing itself? Does not that discover
   itself, without which other things cannot be made manifest? A prophet
   spoke a truth; but whence had he it, unless he drew it from the
   fountain of truth? John spoke a truth; but whence he spoke it, ask
   himself: "We all," saith he, "have received of His fullness." Therefore
   our Lord Jesus Christ is worthy to bear witness to Himself. But in any
   case, my brethren, let us who are in the night of this world hear also
   prophecy with earnest attention: for now our Lord willed to come in
   humility to our weakness and the deep night-darkness of our hearts: He
   came as a man to be despised and to be honored, He came to be denied
   and to be confessed; to be despised and to be denied by the Jews, to be
   honored and confessed by us: to be judged and to judge; to be judged
   unjustly, to judge righteously. Such then He came that He behoved to
   have a lamp to bear witness to Him. For what need was there that John
   should, as a lamp, bear witness to the day, if the day itself could be
   looked upon by our weakness? But we could not look upon it: He became
   weak for the weak; by infirmity He healed infirmity; by mortal flesh He
   took away the death of the flesh; of His own body He made a salve for
   our eyes. Since, therefore, the Lord is come, and since we are still in
   the night of the world, it behoves us to hear also prophecies.

   7. For it is from prophecy that we convince gainsaying pagans. Who is
   Christ? says the pagan. To whom we reply, He whom the prophets
   foretold. What prophets? asks he. We quote Isaiah, Daniel, Jeremiah,
   and other holy prophets: we tell him that they came long before Christ,
   by what length of time they preceded His coming. We make this reply
   then: Prophets came before Him, and they foretold His coming. One of
   them answers: What prophets? We quote for him those which are daily
   read to us. And, said he, Who are these prophets? We answer: Those who
   also foretold the things which we see come to pass. And he urges: You
   have forged these for yourselves, you have seen them come to pass, and
   have written them in what books you pleased, as if their coming had
   been predicted. Here in opposition to pagan enemies the witness of
   other enemies offers itself. We produce books written by the Jews, and
   reply: Doubtless both you and they are enemies of our faith. Hence are
   they scattered among the nations, that we may convince one class of
   enemies by another. Let the book of Isaiah be produced by the Jews, and
   let us see if it is not there we read, "He was led as a sheep to be
   slaughtered, and as a lamb before his shearer was dumb, so He opened
   not His mouth. In humility His judgment was taken away; by His bruises
   we are healed: all we as sheep went astray, and He was delivered up for
   our sins." [656] Behold one lamp. Let another be produced, let the
   psalm be opened, and thence, too, let the foretold suffering of Christ
   be quoted: "They pierced my hands and my feet, they counted all my
   bones: but they considered me and gazed upon me, they parted my
   garments among them, and upon my vesture they cast the lot. My praise
   is with Thee; in the great assembly will I confess to Thee. All the
   ends of the earth shall be reminded, and be converted to the Lord: all
   countries of the nations shall worship in His sight; for the kingdom is
   the Lord's, and He shall have dominion over the nations." [657] Let one
   enemy blush, for it is another enemy that gives me the book. But lo,
   out of the book produced by the one enemy, I have vanquished the other:
   nor let that same who produced me the book be left; let him produce
   that by which himself also may be vanquished. I read another prophet,
   and I find the Lord speaking to the Jews: "I have no pleasure in you,
   saith the Lord, nor will I accept sacrifice at your hands: for from the
   rising of the sun even to his going down, a pure sacrifice is offered
   to my name." [658] Thou dost not come, O Jew, to a pure sacrifice; I
   prove thee impure.

   8. Behold, even lamps bear witness to the day, because of our weakness,
   for we cannot bear and look at the brightness of the day. In
   comparison, indeed, with unbelievers, we Christians are even now light;
   as the apostle says, "For ye were once darkness, but now light in the
   Lord: walk as children of light:" [659] and he says elsewhere, "The
   night is far spent, the day is at hand: let us therefore cast away the
   works of darkness, and put on us the armor of light; let us walk
   honestly as in the day." [660] Yet that even the day in which we now
   are is still night, in comparison with the light of that to which we
   are to come, listen to the Apostle Peter: he says that a voice came to
   the Lord Christ from the excellent glory, "Thou art my beloved Son, in
   whom I am well pleased. This voice," said he, "which came from heaven,
   we heard, when we were with Him in the holy mount." But because we were
   not there, and have not then heard this voice from heaven, the same
   Peter says to us, "And we have a more sure word of prophecy." You have
   not heard the voice come from heaven, but you have a more sure word of
   prophecy. For the Lord Jesus Christ, foreseeing that there would be
   certain wicked men who would calumniate His miracles, by attributing
   them to magical arts, sent prophets before Him. For, supposing He was a
   magician, and by magical arts caused that He should be worshipped after
   His death, was He then a magician before He was born? Hear the
   prophets, O man dead, and breeding the worms of calumny, hear the
   prophets: I read, hear them who came before the Lord. "We have," saith
   the Apostle Peter, "a more sure word of prophecy, to which ye do well
   to give heed, as to a lamp in a dark place, until the day dawn, and the
   day-star arise in your hearts." [661]

   9. When, therefore, our Lord Jesus Christ shall come, and, as the
   Apostle Paul also says, will bring to light the hidden things of
   darkness, and will make manifest the thoughts of the heart, that every
   man may have praise from God; [662] then, in presence of such a day,
   lamps will not be needed: no prophet shall then be read to us, no book
   of an apostle shall be opened; we shall not require the witness of
   John, we shall not need the Gospel itself. Accordingly all Scriptures
   shall be taken out of the way,--which, in the night of this world, were
   as lamps kindled for us that we might not remain in darkness,--when all
   these are taken away, that they may not shine as if we needed them, and
   the men of God, by whom these were ministered to us, shall themselves,
   together with us, behold that true and clear light. Well, what shall we
   see after these aids have been removed? Wherewith shall our mind be
   fed? Wherewith shall our gaze be delighted? Whence shall arise that joy
   which neither eye hath seen, nor ear heard, nor hath gone up into the
   heart of man? What shall we see? I beseech you, love with me, by
   believing run with me: let us long for our home above, let us pant for
   our home above, let us feel that we are strangers here. What shall we
   see then? Let the Gospel now tell us: "In the beginning was the Word,
   and the Word was with God, and the Word was God." Thou shalt come to
   the fountain from which a little dew has already besprinkled thee: thou
   shalt see that very light, from which a ray was sent aslant and through
   many windings into thy dark heart, in its purity, for the seeing and
   bearing of which thou art being purified. John himself says, and this I
   cited yesterday: "Beloved, we are the sons of God; and it hath not yet
   appeared what we shall be: we know that, when He shall appear, we shall
   be like Him, for we shall see Him even as He is." [663] I feel that
   your affections are being lifted up with me to the things that are
   above: but the body, which is corrupt, weighs down the soul; and, the
   earthly habitation depresses the mind while meditating many things.
   [664] I am about to lay aside this book, and you too are going to
   depart, every man to his own house. It has been good for us to have
   been in the common light, good to have been glad therein, good to have
   rejoiced therein; but when we part from one another, let us not depart
   from Him.
     __________________________________________________________________

   [647] Matt. xi. 11.

   [648] John i. 26, 27.

   [649] John v. 35.

   [650] Matt. xxi. 23-27.

   [651] Ps. cxxxii. 17, 18.

   [652] Lumina.

   [653] Tobit ii. 11.

   [654] John i. 5.

   [655] Matt. xxviii. 20.

   [656] Isa. liii. 5-8.

   [657] Ps. xxii. 17-29.

   [658] Mal. i. 10, 11.

   [659] Eph. v. 8.

   [660] Rom. xiii. 12, 13.

   [661] 2 Pet. i. 17-19.

   [662] 1 Cor. iv. 5.

   [663] 1 John iii. 2.

   [664] Wisd. ix. 15.
     __________________________________________________________________

   Tractate XXXVI.

   Chapter VIII. 15-18

   1. In the four Gospels, or rather in the four books of the one Gospel,
   Saint John the apostle, not undeservedly in respect of his spiritual
   understanding compared to the eagle, has elevated his preaching higher
   and far more sublimely than the other three; and in this elevating of
   it he would have our hearts likewise lifted up. For the other three
   evangelists walked with the Lord on earth as with a man; concerning His
   divinity they have said but little; but this evangelist, as if he
   disdained to walk on earth, just as in the very opening of his
   discourse he thundered on us, soared not only above the earth and above
   the whole compass of air and sky, but even above the whole army of
   angels and the whole order of invisible powers, and reached to Him by
   whom all things were made; saying, "In the beginning was the Word, and
   the Word was with God, and the Word was God. This was in the beginning
   with God. All things were made by Him, and without Him was nothing
   made." To this so great sublimity of his beginning all the rest of his
   preaching well agrees; and he has spoken concerning the divinity of the
   Lord as none other has spoken. What he had drank in, the same he gave
   forth. For it is not without reason that it is recorded of him in this
   very Gospel, that at supper he reclined on the Lord's bosom. From that
   breast then he drank in secret; but what he drank in secret he gave
   forth openly, that there may come to all nations not only the
   incarnation of the Son of God, and His passion and resurrection, but
   also what He was before His incarnation, the only Son of the Father,
   the Word of the Father, coeternal with Him that begat, equal with Him
   by whom He was sent; but yet in that very sending made less, that the
   Father might be greater.

   2. Whatever, then, you have heard stated in lowly manner concerning the
   Lord Jesus Christ, think of that economy by which He assumed flesh; but
   whatever you hear, or read, stated in the Gospel concerning Him that is
   sublime and high above all creatures, and divine, and equal and
   coeternal with the Father, be sure that this which you read appertains
   to the form of God, not to the form of the servant. For if you hold
   this rule, you who can understand it (inasmuch as you are not all able
   to understand it, but you are all bound to trust it),--if, I say, you
   hold this rule, as men walking in the light, you will fight against the
   calumnies of heretical darkness without fear. For there have not been
   wanting those who, in reading the Gospel, followed only those
   testimonies that concern the humility of Christ, and have been deaf to
   those which have declared His divinity; deaf for this reason, that they
   may be full of evil words. There have likewise been some, who, giving
   heed only to those which speak of the excellency of the Lord, even
   though they have read of His mercy in becoming man for our sakes, have
   not believed the testimonies, but accounted them false and invented by
   men; contending that our Lord Jesus Christ was only God, not also man.
   Some in this way, some in that: both in error. But the catholic faith,
   holding from both the truths which each holds and preaching the truth
   which each believes, has both understood that Christ is God and also
   believed Him to be man: for each is written and each is true. Shouldst
   thou assert that Christ is only God, thou deniest the medicine whereby
   thou wast healed: shouldst thou assert that Christ is only man, thou
   deniest the power whereby thou wast created. Hold therefore both. O
   faithful soul and catholic heart, hold both, believe both, faithfully
   confess both. Christ is both God and also man. How is Christ God? Equal
   with the Father, one with the Father. How is Christ man? Born of a
   virgin, taking upon Himself mortality from man, but not taking
   iniquity.

   3. These Jews then saw the man; they neither perceived nor believed Him
   to be God: and you have already heard how, among all the rest, they
   said to Him, "Thou bearest witness of thyself; thy witness is not
   true." You have also heard what He said in reply, as it was read to you
   yesterday, and according to our ability discussed. To-day have been
   read these words of His, "Ye judge after the flesh." Therefore it is,
   saith He, that you say to me, "Thou bearest witness of thyself; thy
   witness is not true," because you judge after the flesh, because you
   perceive not God; the man you see, and by persecuting the man, you
   offend God hidden in Him. "Ye," then, "judge after the flesh." Because
   I bear witness of myself, I therefore appear to you arrogant. For every
   man, when he wishes to bear commendatory witness of himself, seems
   arrogant and proud. Hence it is written, "Let not thy own mouth praise
   thee, but let thy neighbor's" mouth praise thee. [665] But this was
   said to man. For we are weak, and we speak to the weak. We can speak
   the truth, but we can also lie; although we are bound to speak the
   truth, still we have it in our power to lie when we will. But far be it
   from us to think that the darkness of falsehood could be found in the
   splendor of the divine light. He spoke as the light, spoke as the
   truth; but the light was shining in the darkness, and the darkness
   comprehended it not: therefore they judged after the flesh. "Ye," saith
   He, "judge after the flesh."

   4. "I judge not any man." Does not the Lord Jesus Christ, then, judge
   any man? Is He not the same of whom we confess that He rose again on
   the third day, ascended into heaven, there sits at the right hand of
   the Father, and thence shall come to judge the quick and the dead? Is
   not this our faith of which the apostle says, "With the heart man
   believeth unto righteousness, and with the mouth confession is made
   unto salvation?" [666] When, therefore, we confess these things, do we
   contradict the Lord? We say that He shall come a judge of the quick and
   the dead, whilst He says Himself, "I judge not any man." This question
   may be solved in two ways: Either that we may understand this
   expression, "I judge not any man," to mean, I judge not any man now; in
   accordance with what He says in another place, "I am not come to judge
   the world, but to save the world;" not denying His judgment here, but
   deferring it. Or, otherwise, surely that when He said, "Ye judge after
   the flesh," He subjoined, "I judge not any man," in such manner that
   thou shouldst understand "after the flesh" to complete the sense.
   Therefore let no scruple of doubt remain in our heart against the faith
   which we hold and declare concerning Christ as judge. Christ is come,
   but first to save, then to judge: to adjudge to punishment those who
   would not be saved; to bring them to life who, by believing, did not
   reject salvation. Accordingly, the first dispensation of our Lord Jesus
   Christ is medicinal, not judicial; for if He had come to judge first,
   He would have found none on whom He might bestow the rewards of
   righteousness. Because, therefore, He saw that all were sinners, and
   that none was exempt from the death of sin, His mercy had first to be
   craved, and afterwards His judgment must be executed; for of Him the
   psalm had sung, "Mercy and judgment will I sing to Thee, O Lord." [667]
   Now, He says not "judgment and mercy," for if judgment had been first,
   there would be no mercy; but it is mercy first, then judgment. What is
   the mercy first? The Creator of man deigned to become man; was made
   what He had made, that the creature He had made might not perish. What
   can be added to this mercy? And yet He has added thereto. It was not
   enough for Him to be made man, He added to this that He was rejected of
   men; it was not enough to be rejected, He was dishonored; it was not
   enough to be dishonored, He was put to death; but even this was not
   enough, it was by the death of the cross. For when the apostle was
   commending to us His obedience even unto death, it was not enough for
   him to say, "He became obedient unto death;" for it was not unto death
   of any kind whatever: but he added, "even the death of the cross."
   [668] Among all kinds of death, there was nothing worse than that
   death. In short, that wherein one is racked by the most intense pains
   is called cruciatus, which takes its name from crux, a cross. For the
   crucified, hanging on the tree, nailed to the wood, were killed by a
   slow lingering death. To be crucified was not merely to be put to
   death; for the victim lived long on the cross, not because longer life
   was chosen, but because death itself was stretched out that the pain
   might not be too quickly ended. He willed to die for us, yet it is not
   enough to say this; He deigned to be crucified, became obedient even to
   the death of the cross. He who was about to take away all death, chose
   the lowest and worst kind of death: He slew death by the worst of
   deaths. To the Jews who understood not, it was indeed the worst of
   deaths, but it was chosen by the Lord. For He was to have that very
   cross as His sign; that very cross, a trophy, as it were, over the
   vanquished devil, He was to put on the brow of believers, so that the
   apostle said, "God forbid that I should glory, save in the cross of our
   Lord Jesus Christ, by whom the world is crucified to me, and I to the
   world." [669] Nothing was then more intolerable in the flesh, nothing
   is now more glorious on the brow. What does He reserve for His faithful
   one, when He has put such honor on the instrument of His own torture?
   Now is the cross no longer used among the Romans in the punishment of
   criminals, for where the cross of the Lord came to be honored, it was
   thought that even a guilty man would be honored if he should be
   crucified. Hence, He who came for this cause judged no man: He suffered
   also the wicked. He suffered unjust judgment, that He might execute
   righteous judgment. But it was of His mercy that He endured unjust
   judgment. In short, He became so low as to come to the cross; yea, laid
   aside His power, but published His mercy. Wherein did He lay aside His
   power? In that He would not come down from the cross, though He had the
   power to rise again from the sepulchre. Wherein did He publish His
   mercy? In that, when hanging on the cross, He said, "Father, forgive
   them; for they know not what they do." [670] Whether, then, it be that
   He said, "I judge not any man," because He had come not to judge the
   world, but to save the world; or, that, as I have mentioned, when He
   had said, "Ye judge after the flesh," He added, "I judge not any man,"
   for us to understand that Christ judgeth not after the flesh, like as
   He was judged by men.

   5. But that you may know that Christ is judge even now, hear what
   follows: "And if I judge, my judgment is true." Behold, thou hast Him
   as thy judge, but acknowledge Him as thy Saviour, lest thou feel the
   judge. But why has He said that His judgment is true? "Because," saith
   He, "I am not alone, but I and the Father that sent me." I have said to
   you, brethren, that this holy Evangelist John soars exceedingly high:
   it is with difficulty that he is comprehended. But we need to remind
   you, beloved, of the deeper mystery of this soaring. Both in the
   prophet Ezekiel, and in the Apocalypse of this very John whose Gospel
   this is, there is mentioned a fourfold living creature, having four
   characteristic faces; that of a man, of an ox, of a lion, and of an
   eagle. Those who have handled the mysteries of Holy Scripture before us
   have, for the most part, understood by this living creature, or rather,
   these four living creatures, the four evangelists. They have understood
   the lion as put for king, because he appears to be, in a manner, the
   king of beasts on account of his strength and terrible valor. This
   character is assigned to Matthew, because in the generations of the
   Lord he followed the royal line, showing how the Lord was, along the
   royal line, of the seed of David. But Luke, because he begins with the
   priesthood of Zacharias, mentioning the father of John the Baptist, is
   designated the ox; for the ox was an important victim in the sacrifice
   of the priests. To Mark is deservedly assigned the man Christ, because
   neither has he said anything of the royal authority, nor did he begin
   with the priestly function, but only set out with the man Christ. All
   these have departed but little from the things of earth, that is, from
   those things which our Lord Jesus Christ performed on earth; of His
   divinity they have said very little, like men walking with Him on the
   earth. There remains the eagle; this is John, the preacher of sublime
   truths, and a contemplator with steady gaze of the inner and eternal
   light. It is said, indeed, that the young eagles are tested by the
   parent birds in this way: the young one is suspended from the talons of
   the male parent and directly exposed to the rays of the sun; if it
   looks steadily at the sun, it is recognized as a true brood; if its eye
   quivers, it is allowed to drop off, as a spurious brood. Now,
   therefore, consider how sublime are the things he ought to speak who is
   compared to the eagle; and yet even we, who creep on the earth, weak
   and hardly of any account among men, venture to handle and to expound
   these things; and imagine that we can either apprehend when we meditate
   them, or be apprehended when we speak.

   6. Why have I said this? For perhaps after these words one may justly
   say to me: Lay aside the book then. Why dost thou take in hand what
   exceeds thy measure? Why trust thy tongue to it? To this I reply: Many
   heretics abound; and God has permitted them to abound to this end, that
   we may not be always nourished with milk and remain in senseless
   infancy. For inasmuch as they have not understood how the divinity of
   Christ is set forth to our acceptance, they have concluded according to
   their will: and by not discerning aright, they have brought in most
   troublesome questions upon catholic believers; and the hearts of
   believers began to be disturbed and to waver. Then immediately it
   became a necessity for spiritual men, who had not only read in the
   Gospel anything respecting the divinity of our Lord Jesus Christ, but
   had also understood it, to bring forth the armor of Christ against the
   armor of the devil, and with all their might to fight in most open
   conflict for the divinity of Christ against false and deceitful
   teachers; lest, while they were silent, others might perish. For
   whoever have thought either that our Lord Jesus Christ is of another
   substance than the Father is, or that there is only Christ, so that the
   same is Father, Son, and Holy Spirit; whoever also have chosen to think
   that He was only man, not God made man, or God in such wise as to be
   mutable in His Godhead, or God in such wise as not to be man; these
   have made shipwreck from the faith, and have been cast forth from the
   harbor of the Church, lest by their inquietude they might wreck the
   ships in their company. Which thing obliged that even we, though least
   and as regards ourselves wholly unworthy, but in regard of His mercy
   set in some account among His stewards, should speak to you what either
   you may understand and rejoice with me, or, if you cannot yet
   understand, by believing it you may remain secure in the harbor.

   7. I will accordingly speak; let him who can, understand; and let him
   who cannot understand, believe: yet will I speak what the Lord saith,
   "Ye judge after the flesh; I judge not any man," either now, or after
   the flesh. "But even, if I judge, my judgment is true." Why is Thy
   judgment true? "Because I am not alone," saith He, "but I and the
   Father that sent me." What then, O Lord Jesus? If Thou wert alone would
   Thy judgment be false: and is it because Thou art not alone, but Thou
   and the Father that sent Thee, that Thou judgest truly? How shall I
   answer? Let Himself answer: He saith, "My judgment is true." Why?
   "Because I am not alone, but I and the Father that sent me." If He is
   with Thee, how has He sent Thee? And has He sent Thee, and yet is He
   also with Thee? Is it so that having been sent, Thou hast not departed
   from Him? And didst Thou come to us, and yet abode there? How is this
   to be believed? how apprehended? To these two questions I answer: Thou
   sayest rightly, how is it to be apprehended; how believed, thou sayest
   not rightly. Rather, for that reason is it right to believe it, because
   it is not immediately to be apprehended; for if it were a thing to be
   immediately apprehended, there would be no need to believe it, because
   it would be seen. It is because thou dost not apprehend that thou
   believest; but by believing thou art made capable of apprehending. For
   if thou dost not believe, thou wilt never apprehend, since thou wilt
   remain less capable. Let faith then purify thee, that understanding may
   fill thee. "My judgment is true," saith He, "because I am not alone,
   but I and the Father that sent me." Therefore, O Lord our God, Jesus
   Christ, Thy sending is Thy incarnation. So I see, so I understand: in
   short, so I believe, in case it may smack of arrogance to say, so I
   understand. Doubtless the Lord Jesus Christ is even here; rather, was
   here as to His flesh, is here now as to His Godhead: He was both with
   the Father and had not left the Father. Hence, in that He is said to
   have been sent and to have come to us, His incarnation is set forth to
   us, for the Father did not take flesh.

   8. For there are certain heretics called Sabellians, who are also
   called Patripassians, who affirm that it was the Father Himself that
   had suffered. Do not thou so affirm, O Catholic; for if thou wilt be a
   Patripassian, thou wilt not be sane. Understand, then, that the
   incarnation of the Son is termed the sending of the Son; and do not
   believe that the Father was incarnate, but do not yet believe that He
   departed from the incarnate Son. The Son carried flesh, the Father was
   with the Son. If the Father was in heaven, the Son on earth, how was
   the Father with the Son? Because both Father and Son were everywhere:
   for God is not in such manner in heaven as not to be on earth. Hear him
   who would flee from the judgment of God, and found not a way to flee
   by: "Whither shall I go," saith he, "from Thy Spirit; and whither shall
   I flee from Thy face? If I ascend up into heaven, Thou art there." The
   question was about the earth; hear what follows: "If I descend unto
   hell, Thou art there." [671] If, then, He is said to be present even in
   hell, what in the universe remains where He is not present? For the
   voice of God with the prophet is, "I fill heaven and earth." [672]
   Hence He is everywhere, who is confined by no place. Turn not thou away
   from Him, and He is with thee. If thou wouldst come to Him, be not slow
   to love; for it is not with feet but with affections thou runnest. Thou
   comest while remaining in one place, if thou believest and lovest.
   Wherefore He is everywhere; and if everywhere, how not also with the
   Son? Is it so that He is not with the Son, while, if thou believest, He
   is even with thee?

   9. How, then, is His judgment true, but because the Son is true? For
   this He said: "And if I judge, my judgment is true; because I am not
   alone, but I and the Father that sent me." Just as if He had said, "My
   judgment is true," because I am the Son of God. How dost Thou prove
   that Thou art the Son of God? "Because I am not alone, but I and the
   Father that sent me." Blush, Sabellian; thou hearest the Son, thou
   hearest the Father. Father is Father, Son is Son. He said not, I am the
   Father, and I the same am the Son; but He saith, "I am not alone." Why
   art Thou not alone? Because the Father is with me. "I am, and the
   Father that sent me;" thou hearest, "I am, and He that sent me." Lest
   thou lose sight of the person, distinguish the persons. Distin guish by
   understanding, do not separate by faithlessness; lest again, fleeing as
   it were Charybdis, thou rush upon Scylla. For the whirlpool of the
   impiety of the Sabellians was swallowing thee, to say that the Father
   is the same who is Son: just now thou hast learned, "I am not alone,
   but I and the Father that sent me." Thou dost acknowledge that the
   Father is Father, and that the Son is Son; thou dost rightly
   acknowledge: but do not say the Father is greater, the Son is less; do
   not say, the Father is gold, the Son is silver. There is one substance,
   one Godhead, one co-eternity, perfect equality, no unlikeness. For if
   thou only believe that Christ is another, not the same person that the
   Father is, but yet imagine that in respect of His nature He is somewhat
   different from the Father, thou hast indeed escaped Charybdis, but thou
   hast been wrecked on the rocks of Scylla. Steer the middle course,
   avoid each of the two perilous sides. Father is Father, Son is Son.
   Thou sayest now, Father is Father, Son is Son: thou hast fortunately
   escaped the danger of the absorbing whirl; why wouldst thou go unto the
   other side to say, the Father is this, the Son that? The Son is another
   person than the Father is, this thou sayest rightly; but that He is
   different in nature, thou sayest not rightly. Certainly the Son is
   another person, because He is not the same who is Father and the Father
   is another person, because He is not the same who is Son: nevertheless,
   they are not different in nature, but the selfsame is both Father and
   Son. What means the self-same? God is one. Thou hast heard, "Because I
   am not alone, but I and the Father that sent me:" hear how thou mayest
   believe Father and Son; hear the Son Himself, "I and the Father are
   one." [673] He said not, I am the Father; or, I and the Father is one
   person; but when He says, "I and the Father are one," hear both, both
   the one, unum, and the are, sumus, and thou shalt be delivered both
   from Charybdis and from Scylla. In these two words, in that He said
   one, He delivers thee from Arius; in that He said are, He delivers thee
   from Sabellius. If one, therefore not diverse; if are, therefore both
   Father and Son. For He would not say are of one person; but, on the
   other hand, He would not say one of diverse. Hence the reason why He
   says, "my judgment is true," is, that thou mayest hear it briefly,
   because I am the Son of God. But I would have thee in such wise believe
   that I am the Son of God, that thou mayest understand that the Father
   is with me: I am not Son in such manner as to have left Him; I am not
   in such manner here that I should not be with Him; nor is He in such
   manner there as not to be with me: I have taken to me the form of a
   servant, yet have I not lost the form of God; therefore He saith, "I am
   not alone, but I and the Father that sent me."

   10. He had spoken of judgment; He means to speak of testimony. "In your
   law," saith He, "it is written that the testimony of two men is true. I
   am one that bear witness of myself, and the Father that sent me beareth
   witness of me." He expounded the law to them also, if they were not
   unthankful. For it is a great question, my brethren, and to me it
   certainly appears to have been ordained in a mystery, where God said,
   "In the mouth of two or three witnesses every word shall stand." [674]
   Is truth sought by two witnesses? Clearly it is; so is the custom of
   mankind: but yet it may be that even two witnesses lie. The chaste
   Susanna was pressed by two false witnesses: were they not therefore
   false because they were two? Do we speak of two or of three? A whole
   people lied against Christ. [675] If, then, a people, consisting of a
   great multitude of men, was found a false witness, how is it to be
   understood that "in the mouth of two or three witnesses every word
   shall stand," unless it be that in this manner the Trinity is
   mysteriously set forth to us, in which is perpetual stability of truth?
   Dost thou wish to have a good cause? Have two or three witnesses,--the
   Father, Son, and Holy Ghost. In short, when Susanna, the chaste woman
   and faithful wife, was pressed by two false witnesses, the Trinity
   supported her in her conscience and in secret: that Trinity raised up
   from secrecy one witness, Daniel, and convicted the two. [676]
   Therefore, because it is written in your law that the witness of two
   men is true, receive our witness, lest ye feel our judgment. "For I,"
   saith He, "judge not any man; but I bear witness of myself:" I defer
   judgment, I defer not the witness.

   11. Let us, brethren, choose for ourselves God as our judge, God as our
   witness, against the tongues of men, against the weak suspicions of
   mankind. For He who is the judge disdains not to be witness, nor is He
   advanced in honor when He becomes judge; since He who is witness will
   also Himself be judge. In what way is He witness? Because He asks not
   another to learn from Him who thou art. In what way is He judge?
   Because He has the power of killing and making alive, of condemning and
   acquitting, of casting down into hell and of raising up into heaven, of
   joining to the devil and of crowning with the angels. Since, therefore,
   He has this power, He is judge. Now, because He requires not another
   witness that He may know thee; and that He who will hereafter judge
   thee is now seeing thee, there is no means whereby thou canst deceive
   Him when He begins to judge. For there is no furnishing thyself with
   false witnesses who can circumvent that judge when He shall begin to
   judge thee. This is what God says to thee: When thou despisedst, I did
   see it; and when thou believedst not, I did not frustrate my sentence.
   I delayed it, not removed it. Thou wouldst not hear what I enjoined,
   thou shalt feel what I foretold. But if thou hearest what I enjoined,
   thou shalt not feel the evils which I have foretold, but thou shalt
   enjoy the good things which I have promised.

   12. Let it not by any means surprise any one that He says, "My judgment
   is true; because I am not alone, but I and the Father that sent me;"
   whilst He has said in another place, "The Father judgeth not any man,
   but all judgment hath He given to the Son." We have already discoursed
   on these same words of the evangelist, and we remind you now that this
   was not said because the Father will not be with the Son when He comes
   to judge, but because the Son alone will be apparent to the good and
   the bad in the judgment, in that form in which He suffered, and rose
   again, and ascended into heaven. For at that moment, indeed, as they
   were beholding Him ascending, the angelic voice sounded in the ears of
   His disciples, "So shall He come in like manner as ye have seen Him
   going into heaven;" [677] that is, in the form of man in which He was
   judged, will He judge, in order that also that prophetic utterance may
   be fulfilled, "They shall look upon Him whom they pierced." [678] But
   when the righteous go into eternal life, we shall see Him as He is;
   that will not be the judgment of the living and the dead, but only the
   reward of the living.

   13. Likewise, let it not surprise you that He says, "In your law it is
   written that the testimony of two men is true," that any man should
   hence suppose that this was not also the law of God, because it is not
   said, In the law of God: let him know that, when it is said thus, In
   your law, it is just as if He said, "In the law which was given to
   you;" given by whom, except by God? Just as we say, "Our daily bread;"
   and yet we say, "Give us this day."
     __________________________________________________________________

   [665] Prov. xxvii. 2.

   [666] Rom. x. 10.

   [667] Ps. ci. 1.

   [668] Phil. ii. 8.

   [669] Gal. vi. 14.

   [670] Luke xxiii. 34.

   [671] Ps. cxxxix. 7, 8.

   [672] Jer. xxiii. 24.

   [673] John x. 30.

   [674] Deut. xix. 15; Matt. xviii. 16.

   [675] Luke xxiii. 1.

   [676] Dan. xiii. 36-62 (apocryphal addition).

   [677] Acts i. 11.

   [678] Zech. xii. 10; John xix. 37.
     __________________________________________________________________

   Tractate XXXVII.

   Chapter VIII. 19, 20

   1. What in the holy Gospel is spoken briefly ought not briefly to be
   expounded, so that what is read may be understood. The words of the
   Lord are few, but great; to be valued not by number, but by weight: not
   to be despised because they are few, but to be sought because they are
   great. You who were present yesterday have heard, as we discoursed
   according to our ability from that which the Lord said, "Ye judge after
   the flesh: I judge not any man. But yet if I judge, my judgment is
   true; because I am not alone, but I and the Father that sent me. It is
   written in your law, that the testimony of two men is true. I am one
   that bear witness of myself, and the Father that sent me beareth
   witness of me." Yesterday, as I have said, from these words a discourse
   was delivered to your ears and to your minds. When the Lord had spoken
   these words, they who heard, "Ye judge after the flesh," manifested the
   truth of what they had heard. For they answered the Lord, as He spoke
   of God His Father, and said to Him, "Where is thy Father?" The Father
   of Christ they understood carnally, because they judged the words of
   Christ after the flesh. But He who spoke was openly flesh, but secretly
   the Word: man visible, God hidden. They saw the covering, and despised
   the wearer: they despised because they knew not; knew not, because they
   saw not; saw not, because they were blind; they were blind, because
   they believed not.

   2. Let us see, then, what answer the Lord made to this. "Where," say
   they, "is thy Father?" For we have heard thee say, "I am not alone, but
   I and the Father that sent me:" we see thee alone, we do not see thy
   Father with thee; how sayest thou that thou art not alone, but that
   thou art with thy Father? Else show us that thy Father is with thee.
   And the Lord answered them: Do ye know me, that I should show you the
   Father? This is indeed what follows; this is what He answered in His
   own words, the exposition of which we have already premised. For see
   what He said, "Ye neither know me nor my Father: if ye knew me, ye
   would perhaps know my Father also." Ye say then, "Where is thy Father?"
   As if already ye knew me; as if what you see were all that I am.
   Therefore because ye know not me, I do not show you my Father. Ye
   suppose me, in fact, to be a man; hence ye seek a man for my father,
   because "ye judge after the flesh." But because, according to what you
   see, I am one thing, and another thing according to what you see not,
   and that I as hidden from you speak of my Father as hidden, it is
   requisite that you should first know me, and then ye know my Father
   also.

   3. "For if ye knew me, ye would perhaps know my Father also." He who
   knows all things is not in doubt when He says perhaps, but rebuking.
   Now see how this very word perhaps, which seems to be a word of
   doubting, may be spoken chidingly. Yea, a word expressive of doubt it
   is when used by man, for man doubts because he knows not; but when a
   word of doubting is spoken by God, from whom surely nothing is hid, it
   is unbelief that is reproved by that doubting, not the Godhead merely
   expressing an opinion. For men sometimes chidingly express doubt
   concerning things which they hold certain; that is, use a word of
   doubting, while in their heart they doubt not: just as thou wouldst say
   to thy slave, if thou wert angry with him, "Thou despisest me; but
   consider, perhaps I am thy master." Hence also the apostle, speaking to
   some who despised him, says: "And I think that I also have the Spirit
   of God." [679] When he says, "I think," he seems to doubt; but he is
   rebuking, not doubting. And in another place the Lord Jesus Christ
   Himself, rebuking the future unbelief of mankind, saith: "When the Son
   of man cometh, will He, thinkest thou, find faith on the earth?" [680]

   4. You now, as I think, understand how the word perhaps is used here,
   in case any weigher of words and poiser of syllables, as if to show his
   knowledge of Latin, finds fault with a word which the Word of God
   spoke; and by blaming the Word of God, remain not eloquent, but mute.
   For who is there that speaks as doth the Word which was in the
   beginning with God? Do not consider these words as we use them, and
   from these wish to measure that Word which is God. Thou hearest the
   Word indeed, and despisest it; hear God and fear Him: "In the beginning
   was the Word." Thou referrest to the usage of thy conversation, and
   sayest within thyself, What is a word? What mighty thing is a word? It
   sounds and passes away; after beating the air, it strikes the ear and
   is no more. Hear further: "The Word was with God;" remained, did not by
   sounding pass away. Perhaps thou still despisest it: "The Word was
   God." With thyself, O man, a word in thy heart is a different thing
   from sound; but the word that is with thee, in order to pass to me,
   requires sound for a vehicle as it were. It takes to itself sound,
   mounts it as a vehicle, runs through the air, comes to me and yet does
   not leave thee. But the sound, in order to come to me, left thee and
   yet did not stay with me. Now has the word that was in thy heart also
   passed away with the passing sound? Thou didst speak thy thought; and,
   that the thought which was hid with thee might come to me, thou didst
   sound syllables; the sound of the syllables conveyed thy thought to my
   ear; through my ear thy thought descended into my heart, the
   intermediate sound flew away: but that word which took to itself sound
   was with thee before thou didst sound it, and is with me, because thou
   didst sound it, without quitting thee. Consider this, thou nice weigher
   of sounds, whoever thou be. Thou despisest the Word of God, thou who
   comprehendest not the word of man.

   5. He, then, by whom all things were made knows all things, and yet He
   rebukes by doubting: "If ye knew me ye would perhaps know my Father
   also." He rebukes unbelievers. He spoke a like sentence to the
   disciples, but there is not a word of doubting in it, because there was
   no occasion to rebuke unbelief. For this, "If ye knew me, ye would
   perhaps know my Father also," which He said to the Jews, He said also
   to the disciples, when Philip asked, or rather, demanded of Him,
   saying, "Lord, show us the Father, and it sufficeth us:" just as if he
   said, We already know Thee even ourselves; Thou hast been apparent to
   us; we have seen Thee; Thou hast deigned to choose us; we have followed
   Thee, have seen Thy marvels, heard Thy words of Salvation, have taken
   Thy precepts upon us, we hope in Thy promises: Thou hast deigned to
   confer much upon us by Thy very presence: but still, while we know
   Thee, and we do not yet know the Father, we are inflamed with desire to
   see Him whom we do not yet know; and thus, be cause we know Thee, but
   it is not enough until we know the Father, show us the Father and it
   sufficeth us. And the Lord, that they might understand that they knew
   not what they thought they did already know, said, "Am I so long time
   with you, and ye know me not, Philip? he who hath seen me hath seen the
   Father." [681] Has this sentence a word of doubting in it? Did He say,
   He that hath seen me hath perhaps seen the Father? Why not? Because it
   was a believer that listened to Him, not a persecutor of the faith:
   hence did the Lord not rebuke, but teach. "Whoso hath seen me hath seen
   the Father also:" and here, "If ye knew me, ye would know my Father
   also," let us remove the word which indicates the unbelief of the
   hearers, and it is the same sentence.

   6. Yesterday we commended it to your consideration, beloved, and said
   that the sentences of the Evangelist John, in which he narrates to us
   what he learned from the Lord, had not required to be discussed, were
   that possible, except the inventions of heretics had compelled us.
   Yesterday, then, we briefly intimated to you, beloved, that there are
   heretics who are called Patripassians, or Sabellians after their
   founder: these say that the same is the Father who is the Son; the
   names different, but the person one. When He wills, say they, He is
   Father; when He wills, He is Son: still He is one. There are likewise
   other heretics who are called Arians. They indeed confess that our Lord
   Jesus Christ is the only Son of the Father; the one, Father of the Son;
   the other, Son of the Father; that He who is Father is not Son, nor He
   who is Son is Father; they confess that the Son was begotten, but deny
   His equality. We, namely, the catholic faith, coming from the doctrine
   of the apostles planted in us, received by a line of succession, to be
   transmitted sound to posterity,--the catholic faith, I say, has,
   between both those parties, that is, between both errors, held the
   truth. In the error of the Sabellians, He is only one; the Father and
   Son is the same person: in the error of the Arians, the Father and the
   Son are indeed different persons; but the Son is not only a different
   person, but different in nature. Thou midway between these, what sayest
   thou? Thou hast shut out the Sabellian, shut out the Arian also. The
   Father is Father, the Son is Son; another person, not another in
   nature; for, "I and the Father are one," which, so far as I could, I
   pressed on your thoughts yesterday. When he hears that word, we are,
   let the Sabellian go away confounded; when he hears the word one, let
   the Arian go away confounded. Let the catholic steer the bark of his
   faith between both, since in both he must be on his guard against
   shipwreck. Say thou, then, what the Gospel saith, "I and the Father are
   one." Not different in nature, because one; not one person, because
   are.

   7. A little before He said, "My judgment is true; because I am not
   alone, but I and the Father that sent me:" as if He said, The reason
   why my judgment is true is, because I am the Son of God, because I
   speak the truth, because I am truth itself. Those men, understanding
   Him carnally, said, "Where is thy Father?" Now hear, O Arian: "Ye
   neither know me, nor my Father;" because, "If ye knew me, ye would know
   my Father also." What doth this mean, except "I and the Father are
   one"? When thou seest some person like some other,--give heed, beloved,
   it is a common remark; let not that appear to you difficult which you
   see to be customary,--when, I say, thou seest some person like another,
   and thou knowest the person to whom he is like, thou sayest in wonder,
   "How like this person is to that!" Thou wouldst not say this unless
   there were two. Here one who does not know the person to whom thou
   sayest the other is like remarks, "Is he so like him?" And thou
   answerest him: What, dost thou not know that person? Saith he, "No, I
   do not." Immediately thou, in order to make known to him the person
   whom he does not know by means of the person whom he observes before
   him, answerest, saying, Having seen this man, thou hast seen the other.
   Thou didst not, surely, assert that they are one person in saying this,
   or that they are not two; but made such answer because of the likeness:
   "If thou knowest the one, thou knowest the other; for they are very
   like, and there is no difference whatever between them." Hence also the
   Lord saith, "If ye knew me, ye would know my Father also;" not that the
   Son is the Father but like the Father. Let the Arian blush. Thanks be
   to the Lord that even the Arian is separate from the Sabellian error,
   and is not a Patripassian: he does not affirm that the Father assumed
   flesh and came to men, that the Father suffered, rose again, and
   somehow ascended to Himself; this he does not affirm; he acknowledges
   with me the Father to be Father, the Son to be Son. But, O brother,
   thou hast escaped that shipwreck, why go to the other? Father is
   Father, Son is Son; why dost thou affirm that the Son is unlike, that
   He is different, another substance? If He were unlike, would He say to
   His disciples, "He that hath seen me hath seen the Father"? Would He
   say to the Jews, "If ye knew me, ye would know my Father also"? How
   would this be true, unless that other was also true, "I and the Father
   are one"?

   8. "These words spake Jesus in the treasury, speaking in the temple:"
   great boldness, without fear. For He could not suffer if He did not
   will it, since He were not born if He did not will it. What follows
   then? "And no man laid hold of Him, because His hour was not yet come."
   Some, again, when they hear this, believe that the Lord Christ was
   subject to fate, and say: Behold, Christ is held by fate! O, if thy
   heart were not fatuous, thou wouldst not believe in fate. If fate, as
   some understand it, is derived from fando, that is from speaking, how
   can the Word of God be held by fate, whilst all things that are made
   are in the Word itself? For God has not ordained anything which He did
   not know beforehand; that which was made was in His Word. The world was
   made; both was made and was there. How both was made and was there?
   Because the house which the builder rears, was previously in his art;
   and there, a better house, without age, without decay: however, to show
   forth his art, he makes a house; and so, in a manner, a house comes
   forth from a house; and if the house should fall, the art remains. So
   were all things that are made with the Word of God; because God made
   all things in wisdom, [682] and all that He made were known to Him: for
   He did not learn because He made, but made because He knew. To us they
   are known, because they are made: to Him, if they had not been known,
   they would not have been made. Therefore the Word went before. And what
   was before the Word? Nothing at all. For were there anything before it,
   it would not have been said, "In the beginning was the Word;" but, In
   the beginning was the Word made. In short, what says Moses concerning
   the world? "In the beginning God made the heavens and the earth." Made
   what was not: well, if He made what was not, what was there before? "In
   the beginning was the Word." And whence came heaven and earth? "All
   things were made by Him." Dost thou then put Christ under fate? Where
   are the fates? In heaven, sayest thou, in the order and changes of the
   stars. How then can fate rule Him by whom the heavens and the stars
   were made; whilst thy own will, if thou thinkest rightly, transcends
   even the stars? Or, because thou knowest that Christ's flesh was under
   heaven, is that the reason why thou thinkest that Christ's power was
   put under the heavens?

   9. Hear, thou fool: "His hour was not yet come;" not the hour in which
   He should be forced to die, but that in which He would deign to be put
   to death. For Himself knew when He should die: He considered all things
   that were foretold of Him, and awaited all to be finished that was
   foretold to be before His suffering; that when all should be fulfilled,
   then should come His suffering in set order, not by fatal necessity. In
   short, hear that you may prove. Among the rest that was prophesied of
   Him, it is also written: "They gave me gall for meat, and in my thirst
   they gave me vinegar to drink." [683] How this happened, we know from
   the Gospel. First, they gave Him gall; He received it, tasted it, and
   spat it out. Thereafter, as He hung on the cross, that all that was
   foretold might be fulfilled, He said, "I thirst." They took a sponge
   filled with vinegar, bound it to a reed, and put it to His mouth; He
   received it, and said, "It is finished." What did that mean? All things
   which were prophesied before my death are completed, then what do I
   here any longer? In a word, when He said "It is finished, He bowed His
   head, and gave up the ghost." Did the thieves, who were nailed beside
   Him, expire when they would? They were held by the bonds of flesh, for
   they were not the creators of the flesh; fixed by nails, they were a
   long time tormented, because they had not lordship over their weakness.
   The Lord, however, when He would, took flesh in a virgin's womb: came
   forth to men when He would; lived among men so long as He would; and
   when He would He quitted the flesh. This is the part of power, not of
   necessity. This hour, then, He awaited; not the fated, but the fitting
   and voluntary hour; that all might first be fulfilled which behoved to
   be fulfilled before His decease. How could he have been under necessity
   of fate, when He said in another place, "I have power to lay down my
   life, and I have power to take it again: no man taketh it from me, but
   I lay it down of myself and take it again?" [684] He showed this power
   when the Jews sought Him. "Whom seek ye?" saith He. "Jesus," said they.
   And He answered, "I am He." When they heard this voice, "they went back
   and fell to the ground." [685]

   10. Says one, If he had this power, why, when the Jews insulted him on
   the cross and said, "If he be the Son of God let him come down from the
   cross," did He not come down, to show them His power by coming down?
   Because He was teaching us patience, therefore He deferred the
   demonstration of His power. For if He came down, moved as it were at
   their words, He would be thought to have been overcome by the sting of
   their insults. He did not come down; there He remained fixed, to depart
   when He would. For what great matter was it for Him to descend from the
   cross, when He could rise again from the sepulchre? Let us, then, to
   whom this is ministered, understand that the power of our Lord Jesus
   Christ, then concealed, will be made manifest in the judgment, of which
   it is said, "God will come manifest; our God, and He will not be
   silent." [686] Why is it said, "will come manifest"? Because He, our
   God,--namely, Christ,--came hidden, will come manifest. "And will not
   be silent:" why this "will not be silent"? Because at first He did keep
   silence. When? When He was judged; that this, too, might be fulfilled
   which the prophet had foretold: "As a sheep He was led to the
   slaughter, and as a lamb before his shearer is dumb, so He opened not
   His mouth." [687] He would not have suffered did He not will to suffer:
   did He not suffer, that blood had not been shed; if that blood were not
   shed, the world would not be redeemed. Therefore let us give thanks to
   the power of His divinity, and to the compassion of His infirmity; both
   concerning the hidden power which the Jews did not recognize, whence it
   is now said to them, "Ye neither know me nor my Father," and also
   concerning the flesh assumed, which the Jews did not recognize, and yet
   knew His lineage: whence He said to them elsewhere, "Ye both know me,
   and ye know whence I am." Let us know both in Christ, both wherein He
   is equal to the Father and wherein the Father is greater than He. That
   is the Word, this is the flesh; that is God, this is man; but yet
   Christ is one, God and man.
     __________________________________________________________________

   [679] 1 Cor. vii. 40.

   [680] Luke xviii. 8.

   [681] John xiv. 8.

   [682] Ps. civ. 24.

   [683] Ps. lxix. 22.

   [684] John x. 18.

   [685] John xviii. 6.

   [686] Ps. l. 3.

   [687] Isa. liii. 7.
     __________________________________________________________________

   Tractate XXXVIII.

   Chapter VIII. 21-25

   1. The lesson of the holy Gospel which preceded to-day's had concluded
   thus: that "the Lord spake, teaching in the treasury," what it pleased
   Him, and what you have heard; "and no one laid hands on Him, for His
   hour was not yet come." [688] Accordingly, on the Lord's day we made
   our subject of discourse what He Himself thought fit to give us. We
   indicated to your Charity why it was said, "His hour was not yet come,"
   lest any in their impiety should have the effrontery to suspect Christ
   as laid under some fatal necessity. For the hour was not yet come when
   by His own appointment, in accordance with what was predicted regarding
   Him, He should not be forced to die unwillingly, but be ready to be
   slain.

   2. But of His own passion itself, which lay not in any necessity He was
   under, but in His own power, all that He said in His discourse to the
   Jews was, "I go away." For to Christ the Lord's death was His
   proceeding to the place whence He had come, and from which He had never
   departed. "I go away," said He, "and ye shall seek me," not from any
   longing for me, but in hatred. For after His removal from human sight,
   He was sought for both by those who hated Him and those who loved Him;
   by the former in a spirit of persecution, by the latter with the desire
   of having Him. In the Psalms the Lord Himself says by the prophet, "A
   place of refuge hath failed me, and there is none that seeketh after my
   life;" [689] and again He says in another place in the Psalms, "Let
   them be confounded and ashamed who seek after my life." [690] He blamed
   the former for not seeking, He condemned the latter because they did.
   For it is wrong not to seek the life of Christ, that is, in the way the
   disciples sought it; and it is wrong to seek the life of Christ, that
   is, in the way the Jews sought it: for the former sought to possess it,
   these latter to destroy it. Accordingly, because these men sought it
   thus in a wrong way, with a perverted heart, what next did He add? "Ye
   shall seek me, and"--not to let you suppose that ye will seek me for
   good--"ye shall die in your sin." This comes of seeking Christ wrongly,
   to die in one's sin; this of hating Him, through whom alone salvation
   could be found. For, while men whose hope is in God ought not to render
   evil even for evil, these men were rendering evil for good. The Lord
   therefore announced to them beforehand, and in His foreknowledge
   uttered the sentence, that they should die in their sin. And then He
   adds, "Whither I go, ye cannot come." He said the same to the disciples
   also in another place; and yet He said not to them, "Ye shall die in
   your sin." But what did He say? The same as to these men: "Whither I
   go, ye cannot come." [691] He did not take away hope, but foretold
   delay. For at the time when the Lord spake this to the disciples, they
   were not able to come whither He was going, yet were they to come
   afterwards; but these men never, to whom in His foreknowledge He said,
   "Ye shall die in your sin."

   3. But on hearing these words, as is usual with those whose thoughts
   are carnal, who judge after the flesh, and hear and apprehend
   everything in a carnal way, they said, "Will he kill himself because he
   said, Whither I go ye cannot come." Foolish words, and overflowing with
   stupidity! For why could they not go whither He would have proceeded
   had He killed Himself? Were not they themselves to die? What, then,
   means, "Will he kill himself because he said, Whither I go ye cannot
   come?" If He spake of man's death, what man is there that does not die?
   Therefore, by "whither I go" He meant, not the going to death, but
   whither He was going Himself after death. Such, then, was their answer,
   because they did not understand.

   4. And what said the Lord to those who savored of the earth? "And He
   said unto them, Ye are from beneath." For this cause ye savor of the
   earth, because ye lick dust like serpents. Ye eat earth! What does it
   mean? Ye feed on earthly things, ye delight in earthly things, ye gape
   after earthly things, ye have no heart for what is above. "Ye are from
   beneath: I am from above. Ye are of this world: I am not of this
   world." For how could He be of the world, by whom the world was made?
   All that are of the world come after the world, because the world
   preceded; and so man is of the world. But Christ was first, and then
   the world; and since Christ was before the world, before Christ there
   was nothing: because "In the beginning was the Word; all things were
   made by Him." [692] He, therefore, was of that which is above. But of
   what that is above? Of the air? Perish the thought! there the birds
   wing their flight. Of the sky that we see? Again I say, Perish the
   thought! it is there that the stars and sun and moon revolve. Of the
   angels? Neither is this to be understood: by Him who made all things
   were the angels also made. Of what, then, above is Christ? Of the
   Father Himself. Nothing is above that God who begat the Word equal with
   Himself, co-eternal with Himself, only-begotten, timeless, that by Him
   time's own foundations should be laid. Understand, then, Christ as from
   above, so as in thy thought to get beyond everything that is made,--the
   whole creation together, every material body, every created spirit,
   everything in any way subject to change: rise above all, as John rose,
   in order to reach this: "In the beginning was the Word, and the Word
   was with God, and the Word was God."

   5. Therefore said He, "I am from above. Ye are of this world: I am not
   of this world. I said therefore unto you, that ye shall die in your
   sins." He has explained to us, brethren, what He wished to be
   understood by "ye are of this world." He said therefore in fact, "Ye
   are of this world," because they were sinners, because they were
   unrighteous, because they were unbelieving, because they savored of the
   earthly. For what is your opinion as regards the holy apostles? What
   difference was there between the Jews and the apostles? As great as
   between darkness and light, as between faith and unbelief, as between
   piety and impiety, as between hope and despair, as between love and
   avarice: surely the difference was great. What then, because there was
   such a difference, were the apostles not of the world? If thy thoughts
   turn to the manner of their birth, and whence they came, inasmuch as
   all of them had come from Adam, they were of this world. But what said
   the Lord Himself to them? "I have chosen you out of the world." [693]
   Those, then, who were of the world, became not of the world, and began
   to belong to Him by whom the world was made. But these men continued to
   be of the world, to whom it was said, "Ye shall die in your sins."

   6. Let none then, brethren, say, I am not of this world. Whoever thou
   art as a man, thou art of this world; but He who made the world came to
   thee, and delivered thee from this world. If the world delights thee,
   thou wishest always to be unclean (immundus); but if this world no
   longer delight thee, thou art already clean (mundus). And yet, if
   through some infirmity the world still delight thee, let Him who
   cleanseth (mundat) dwell in thee, and thou too shalt be clean. [694]
   But if thou art once clean, thou wilt not continue in the world;
   neither wilt thou hear what was heard by the Jews, "Ye shall die in
   your sins." For we are all born with sin; we have all in living added
   to that wherein we were born, and have since become more of the world
   than when we were born of our parents. And where should we be, had He
   not come, who was wholly free from sin, to expiate all sin? And so,
   because in Him the Jews believed not, they deservedly heard [the
   sentence], "Ye shall die in your sins;" for in no way could ye, who
   were born with sin, be without sin; and yet, said He, if ye believe in
   me, although it is still true that ye were born with sin, yet in your
   sin ye shall not die. The whole misery, then, of the Jews was just
   this, not to have sin, but to die in their sins. From this it is that
   every Christian ought to seek to escape; because of this we have
   recourse to baptism; on this account do those whose lives are in danger
   from sickness or any other cause become anxious for help; for this also
   is the sucking child carried by his mother with pious hands to the
   church, that he may not go out into the world without baptism, and die
   in the sin wherein he was born. Most wretched surely the condition and
   miserable the lot of these men, who heard from those truth-speaking
   lips, "Ye shall die in your sins!"

   7. But He explains whence this should befall them: "For if ye believe
   not that I am [He], ye shall die in your sins." I believe, brethren,
   that among the multitude who listened to the Lord, there were those
   also who should yet believe. But against all, as it were, had that most
   severe sentence gone forth, "Ye shall die in your sin;" and thereby
   even from those who should yet believe had hope been withdrawn: the
   others were roused to fury, they to fear; yea, to more than fear, they
   were brought now to despair. But He revived their hope; for He added,
   "If ye believe not that I am, ye shall die in your sins." Therefore if
   ye do believe that I am, ye shall not die in your sins. Hope was
   restored to the desponding, the sleeping were aroused, their hearts got
   a fresh awakening; and thereafter very many believed, as the Gospel
   itself attests in the sequel. For members of Christ were there, who had
   not yet become attached to the body of Christ; and among that people by
   whom He was crucified, by whom He was hanged on a tree, by whom when
   hanging He was mocked, by whom He was wounded with the spear, by whom
   gall and vinegar were given Him to drink, were the members of Christ,
   for whose sake He said, "Father, forgive them, for they know not what
   they do." And what will a convert not be forgiven, if the shedding of
   Christ's blood is forgiven? What murderer need despair, if he was
   restored to hope by whom even Christ was slain? After this many
   believed; they were presented with Christ's blood as a gift, that they
   might drink it for their salvation, rather than be held guilty of
   shedding it. Who can despair? And if the thief was saved on the
   cross,--a murderer shortly before, a little afterwards accused,
   convicted, condemned, hanged, delivered,--wonder not. The place of his
   conviction was that of his condemnation; while that of his conversion
   was the place also of his deliverance. [695] Among this people, then,
   to whom the Lord was speaking, were those who should yet die in their
   sin: there were those also who should yet believe on Him who spake, and
   find deliverance from all their sin.

   8. But look at this which is said by Christ the Lord: "If ye believe
   not that I am, ye shall die in your sins." What is this, "If ye believe
   not that I am?" "I am" what? There is nothing added; and because He
   added nothing, He left much to be inferred. For He was expected to say
   what He was, and yet He said it not. What was He expected to say?
   Perhaps, "If ye believe not that I am" Christ; "if ye believe not that
   I am" the Son of God; "if ye believe not that I am" the Word of the
   Father; "if ye believe not that I am" the founder of the world; "if ye
   believe not that I am" the former and re-former, the creator and
   re-creator, the maker and re-maker of man;--"if ye believe not that I
   am" this, "ye shall die in your sins." There is much implied in His
   only saying "I am;" for so also had God said to Moses, "I am who am."
   Who can adequately express what that am means? God by His angel sent
   His servant Moses to deliver His people out of Egypt (you have read and
   know what you now hear; but I recall it to your minds); He sent him
   trembling, self-excusing, but obedient. And while thus excusing
   himself, he said to God, whom he understood to be speaking in the
   person of the angel: If the people say to me, And who is the God that
   hath sent thee? what shall I say to them? And the Lord answered him, "I
   am who am;" and added, "Thou shalt say to the children of Israel, He
   who is hath sent me to you." There also He says not, I am God; or, I am
   the framer of the world; or, I am the creator of all things; or, I am
   the multiplier of the very people to be delivered: but only this, "I am
   who am;" and, "Thou shall say to the children of Israel, He who is." He
   added not, Who is your God, who is the God of your fathers; but said
   only this: "He who is hath sent me to you." Perhaps it was too much
   even for Moses himself, as it is too much for us also, and much more so
   for us, to understand the meaning of such words, "I am who am;" and,
   "He who is hath sent me to you." And supposing that Moses comprehended
   it, when would those to whom he was sent comprehend it? The Lord
   therefore put aside what man could not comprehend, and added what he
   could; for He said also besides, "I am the God of Abraham, and the God
   of Isaac, and the God of Jacob." [696] This thou canst comprehend; for
   "I am who am," what mind can comprehend?

   9. What then of us? Shall we venture to say anything on such words, "I
   am who am;" or rather on this, that you have heard the Lord saying, "If
   ye believe not that I am, ye shall die in your sins"? Shall I venture
   with these feeble and scarcely existing powers of mine to discuss the
   meaning of that which Christ the Lord hath said, "If ye believe not
   that I am"? I shall venture to ask the Lord Himself. Listen to me as
   one asking rather than discussing, inquiring rather than assuming,
   learning rather than teaching, and fail not yourselves also to be
   asking with me or through me. The Lord Himself, who is everywhere, is
   also at hand. Let Him hear the feeling that prompts to ask, and grant
   the fruit of understanding. For in what words, even were it so that I
   comprehend something, can I convey to your hearts what I comprehend?
   What voice is adequate? what eloquence sufficient? what powers of
   intelligence? what faculty of utterance?

   10. I shall speak, then, to our Lord Jesus Christ; I shall speak and
   may He be pleased to hear me. I believe He is present, I am fully
   assured of it; for He Himself has said, "Lo, I am with you even to the
   end of the world." [697] O Lord our God, what is that which Thou
   saidst, "If ye believe not that I am"? For what is there that belongs
   not to the things Thou hast made? Does not heaven so belong? Does not
   the earth? Does not everything in earth and heaven? Does not man
   himself to whom Thou speakest? Does not the angel whom Thou sendest? If
   all these are things made by Thee, what is that existence [698] Thou
   hast retained as something exclusively Thine own, which Thou hast given
   to none besides, that Thou mightest be such Thyself alone? For how do I
   hear "I am who am," as if there were none besides? and how do I hear
   "If ye believe not that I am"? For had they no existence who heard Him?
   Yea, though they were sinners, they were men. What then can I do? What
   that existence is, let Him tell my heart, let Him tell, let Him declare
   it within; let the inner man hear, the mind apprehend this true
   existence; for such existence is always unvarying in character. [699]
   For a thing, anything whatever (I have begun as it were to dispute, and
   have left off inquiring. Perhaps I wish to speak what I have heard. May
   He grant enlargement to my hearing, and to yours, while I speak);--for
   anything, whatever in short be its excellence, if it is changeable,
   does not truly exist; for there is no true existence wherever
   non-existence has also a place. For whatever can be changed, so far as
   changed, it is not that which was: if it is no longer what it was, a
   kind of death has therein taken place; something that was there has
   been eliminated, and exists no more. Blackness has died out in the
   silvery locks of the patriarch, comeliness in the body of the careworn
   and crooked old man, strength in the body of the languishing, the
   [previous] standing posture in the body of one walking, walking in the
   body of one standing, walking and standing in the body of one
   reclining, speech in the tongue of the silent;--whatever changes, and
   is what it was not, I see there a kind of life in that which is, and
   death in that which was. In fine, when we say of one deceased, Where is
   that person? we are answered, He was. O Truth, it is thou [alone] that
   truly art! For in all actions and movements of ours, yea, in every
   activity of the creature, I find two times, the past and the future. I
   seek for the present, nothing stands still: what I have said is no
   longer present; what I am going to say is not yet come: what I have
   done is no longer present; what I am going to do is not yet come: the
   life I have lived is no longer present; the life I have still to live
   is not yet come. Past and future I find in every creature-movement: in
   truth, which is abiding, past and future I find not, but the present
   alone, and that unchangeably, which has no place in the creature. Sift
   the mutations of things, thou wilt find was and will be: think on God,
   thou wilt find the is, where was and will be cannot exist. To be so
   then thyself, rise beyond the boundaries of time. But who can transcend
   the powers of his being? May He raise us thither who said to the
   Father, "I will that they also be with me where I am." And so, in
   making this promise, that we should not die in our sins, the Lord Jesus
   Christ, I think, said nothing else by these words, "If ye believe not
   that I am;" yea, by these words I think He meant nothing else than
   this, "If ye believe not that I am" God, "ye shall die in your sins."
   Well, God be thanked that He said, "If ye believe not," and did not
   say, If ye comprehend not. For who can comprehend this? Or is it so,
   since I have ventured to speak and you have seemed to understand, that
   you have indeed comprehended somewhat of a subject so unspeakable? If
   then thou comprehendest not, faith sets thee free. Therefore also the
   Lord said not, If ye comprehend not that I am; but said what they were
   capable of attaining, "If ye believe not that I am, ye shall die in
   your sins."

   11. And savoring as these men always did of the earth, and ever hearing
   and answering according to the flesh, what did they say to Him? "Who
   art thou?" For when thou saidst, "If ye believe not that I am," thou
   didst not tell us what thou wert. Who art thou, that we may believe? He
   answered "The Beginning." Here is the existence that [always] is. The
   beginning cannot be changed: the beginning is self-abiding and
   all-originating; that is, the beginning, to which it has been said,
   "But thou Thyself art the same, and Thy years shall not fail." [700]
   "The beginning," He said, "for so I also speak to you." Believe me [to
   be] the beginning, that ye may not die in your sins. For just as if by
   saying, "Who art thou?" they had said nothing else than this, What
   shall we believe thee to be? He replied, "The beginning;" that is,
   Believe me [to be] the "beginning." For in the Greek expression we
   discern what we cannot in the Latin. For in Greek the word "beginning"
   (principium, arche), is of the feminine gender, just as with us "law"
   (lex) is of the feminine gender, while it is of the masculine (nomos)
   with them; or as "wisdom" (sapientia, sophia) is of the feminine gender
   with both. It is the custom of speech, therefore, in different
   languages to vary the gender of words, because in things themselves
   there is no place for the distinction of sex. For wisdom is not really
   female, since Christ is the Wisdom of God, [701] and Christ is termed
   of the masculine gender, wisdom of the feminine. When then the Jews
   said, "Who art thou?" He, who knew that there were some there who
   should yet believe, and therefore had said, Who art thou? that so they
   might come to know what they ought to believe regarding Him, replied,
   "The beginning:" not as if He said, I am the beginning; but as if He
   said, Believe me [to be] the beginning. Which, as I said, is quite
   evident in the Greek language, where beginning (arche) is of the
   feminine gender. [702] Just as if He had wished to say that He was the
   Truth, and to their question, "Who art thou?" had answered, Veritatem
   [703] [the Truth]; when to the words, "Who art thou?" He evidently
   ought to have replied, Veritas [704] [the Truth]; that is, I am the
   Truth. But His answer had a deeper meaning, when He saw that they had
   put the question, "Who art thou?" in such a way as to mean, Having
   heard from thee, "If ye believe not that I am," what shall we believe
   thee to be? To this He replied, "The beginning:" as if He said, Believe
   me to be the beginning. And He added "for [as such] I also speak to
   you;" that is, having humbled myself on your account, I have
   condescended to such words. For if the beginning as it is in itself had
   remained so with the Father, as not to receive the form of a servant
   and speak as man with men; how could they have believed in Him, since
   their weak hearts could not have heard the Word intelligently without
   some voice that would appeal to their senses? Therefore, said He,
   believe me to be the beginning; for, that you may believe, I not only
   am, but also speak to you. [705] But on this subject I have still much
   to say to you; may it therefore please your Charity that we reserve
   what remains, and by His gracious aid deliver it tomorrow.
     __________________________________________________________________

   [688] Chap. viii. 20.

   [689] Ps. cxlii. 4.

   [690] Ps. xl. 14.

   [691] Chap. xiii. 33.

   [692] Chap. i. 1, 3.

   [693] Chap. xv. 19.

   [694] There is a play here on the words mundus, the world, and mundus,
   clean, with its compound immundus, and its cognate verb mundare. Such
   plays are frequent in St. Augustin.--Tr.

   [695] Luke xviii. 34-43.

   [696] Ex. iii. 13-15.

   [697] Matt. xxviii. 20.

   [698] Esse.

   [699] Eodem modo.

   [700] Ps. cii. 27.

   [701] 1 Cor. i. 24.

   [702] The Greek is ten arche;n, which to some has here the sound of an
   adverb, like the Latin principio and primum. So at least it sounded to
   Chrysostom. But Augustin's interpretation is favored by Ambrose,
   Bernard, etc.

   [703] In the accusative case.

   [704] In the nominative case.

   [705] Augustin here makes Christ's speaking--His use of human
   language--the means whereby they should be able to know and believe Him
   to be the beginning, the Eternal Alpha. Had He not become man and
   spoken to them, but remained always hidden with the Father, and silent,
   they could never have had the means of knowing that He personally was
   the beginning, or believing Him such.--Tr.
     __________________________________________________________________

   Tractate XXXIX.

   Chapter VIII. 26, 27

   1. The words of our Lord Jesus Christ, which He had addressed to the
   Jews, so regulating His discourse that the blind saw not, and
   believers' eyes were opened, are these, which have been read to-day
   from the holy Gospel: "Then said the Jews, Who art thou?" Because the
   Lord had said before, "If ye believe not that I am, ye shall die in
   your sins." [706] To this accordingly they rejoined, "Who art thou?" as
   if seeking to know on whom they ought to believe, so as not to die in
   their sin. He replied to those who asked Him: "Who art thou?" by
   saying, "The beginning, for [so] also I speak to you." If the Lord has
   called Himself the beginning, it may be inquired whether the Father
   also is the beginning. For if the Son who has a Father is the
   beginning, how much more easily must God the Father be understood as
   the beginning, who has indeed the Son whose Father He is, but has no
   one from whom He Himself proceedeth? For the Son is the Son of the
   Father, and the Father certainly is the Father of the Son; but the Son
   is called God of God,--the Son is called Light of Light; the Father is
   called Light, but not, of Light,--the Father is called God, but not, of
   God. If, then, God of God, Light of Light, is the beginning, how much
   more easily may we understand as such that Light, from whom the Light
   [cometh], and God, of whom is God? It seems, therefore, absurd, dearly
   beloved, to call the Son the beginning, and not to call the Father the
   beginning also.

   2. But what shall we do? Are there, then, two beginnings? Let us beware
   of saying so. What then, if both the Father is the beginning and the
   Son the beginning, how are there not two beginnings? In the same way
   that we call the Father God, and the Son God, and yet say not that
   there are two Gods; and yet He who is the Father is not the Son, He who
   is the Son is not the Father; and the Holy Spirit, the Spirit of the
   Father and of the Son, is neither the Father nor the Son. Although,
   then, as Catholic ears have been taught in the bosom of mother Church,
   neither He who is the Father is the Son, nor He who is the Son is the
   Father, nor is the Holy Spirit, of the Father and of the Son, either
   the Son or the Father, yet we say not that there are three Gods;
   although, if we are asked of each apart, we must, of whichever we are
   questioned, confess that He is God.

   3. But all this seems absurd to those who drag up familiar things to a
   level with things little known, visible things with invisible, and
   compare the creature to the Creator. For unbelievers sometimes question
   us and say: Whom you call the Father, do you call him God? We answer,
   God. Whom you call the Son, do you call him God? We answer, God. Whom
   you call the Holy Spirit, do you call him God? We answer, God. Then,
   say they, are the Father, and the Son, and the Holy Spirit three Gods?
   We answer, No. They are confounded, because they are not enlightened;
   they have their heart shut up, because they want the key of faith. Let
   us then, brethren, by an antecedent faith that heals the eye of our
   heart, receive without obscurity what we understand,--and what we
   understand not, believe without hesitation; let us not quit the
   foundation of faith in order to reach the summit of perfection. The
   Father is God, the Son is God, the Holy Spirit is God: and yet He is
   not the Father who is the Son, nor He the Son who is the Father, and
   the Holy Spirit, the Spirit of the Father and the Son, is neither the
   Father nor the Son. The Trinity is one God. The Trinity is one
   eternity, one power, one majesty;--three, [but not three] Gods. Let not
   the reviler answer me: "Three what, then? For," he adds, "if there are
   three, you must say, three what?" I reply: The Father, and the Son, and
   the Holy Spirit. "See," he says, "you have named three; but express
   what the three are?" Nay, count them yourself; for I make out three
   when I say, the Father, and the Son, and the Holy Spirit. For the
   Father is God as respects Himself, but [He is] the Father as respects
   the Son; the Son is God as respects Himself, but He is the Son as
   regards the Father.

   4. What I say you may gather from daily analogies. So it is with one
   man and another, if the one be a father, the other his son. He is man
   as regards himself, but a father as regards his son; and the son man as
   respects himself, but a son as respects his father. For father is a
   name given relatively, and so with son; but these are two men. And
   certainly God the Father is Father in a relative sense, that is, in
   relation to the Son; and God the Son is Son relatively, that is, in
   relation to the Father; but not as the former are two men are these two
   Gods. Why is it not so here? Because that belongs to one sphere and
   this to another; for this is divine. There is here something ineffable
   which cannot be explained in words, that there should both be, and not
   be, number. For see if there appear not a kind of number, Father, and
   Son, and Holy Ghost--the Trinity. If three, three what? Here number
   fails. And so God neither keeps apart from number, nor is comprehended
   by number. Because there are three, there is a kind of number. If you
   ask three what, number ceases. Hence it is said, "Great is our Lord,
   and great His power; and of His understanding there is no number."
   [707] When you have begun to reflect, you begin to number; when you
   have numbered, you cannot tell what you have numbered. The Father is
   Father, the Son is Son, the Holy Spirit is the Holy Spirit. What are
   these three, the Father, the Son, and the Holy Spirit? Are They not
   three Gods? No. Are They not three Almighties? No. Not three Creators
   of the world? No. Is the Father then almighty? Manifestly almighty. And
   is the Son then not almighty? Clearly the Son is also almighty. And is
   the Holy Spirit then not almighty? He, too, is almighty. Are there then
   three Almighties? No; only one Almighty. Only in Their relation to each
   other do They suggest number, not in Their essential existence. For
   though God the Father is, as respects Himself, God along with the Son
   and the Holy Spirit, there are not three Gods; and, though as respects
   Himself He is omnipotent, as well as the Son and the Holy Spirit, there
   are not three omnipotents; for in truth He is the Father not in respect
   to Himself, but to the Son; nor is the Son so in respect to Himself,
   but to the Father; nor is the Spirit so as regards Himself, in as far
   as He is called the Spirit of the Father and of the Son. I have no name
   to give the three, save the Father, the Son, and the Holy Spirit, one
   God, one Almighty. And so one beginning.

   5. Take an illustration from the Holy Scriptures, whereby you may in
   some measure comprehend what I am saying. After our Lord Jesus Christ
   rose again, and was pleased to ascend into heaven, at the end of ten
   days He sent from thence the Holy Spirit, by whom those who were
   present in that one chamber were filled, and began to speak in the
   languages of all nations. The Lord's murderers, terrified by the
   miracle, were pricked to the heart and sorrowed; sorrowing, were
   changed; and being changed, believed. There were added to the Lord's
   body, that is, to the number of believers, three thousand people. And
   so also by the working of another miracle there were added other five
   thousand. A considerable community was created, in which all, receiving
   the Holy Spirit, by whom spiritual love was kindled, were by their very
   love and fervor of spirit welded into one, and began in the very unity
   of fellowship to sell all that they had, and to lay the price at the
   apostles' feet, that distribution might be made to every one as each
   had need. And the Scripture says this of them, that "they were of one
   soul and one heart toward God." [708] Give heed then, brethren, and
   from this acknowledge the mystery of the Trinity, how it is we say,
   There is both the Father, and the Son, and the Holy Spirit, and yet
   there is one God. See! there were so many thousands of these, and yet
   there was one heart; there were so many thousands, and one soul. But
   where? In God. How much more so God Himself? Do I err at all in word
   when I call two men two souls, or three men three souls, or many men
   many souls? Surely I speak correctly. Let them approach God, and one
   soul belongs to all. If by approaching God many souls by love become
   one soul, and many hearts one heart, what of the very fountain of love
   in the Father and Son? Is it not still more so here that the Trinity is
   one God? For thence, of that Holy Spirit, does love come to us, as the
   apostle says: "The love of God is shed abroad in our hearts by the Holy
   Ghost, which is given unto us." [709] If then the love of God, shed
   abroad in our hearts by the Holy Ghost which is given unto us, makes
   many souls one soul, and many hearts one heart, how much rather are the
   Father and Son and Holy Spirit, one God, one light, and one beginning?

   6. Let us hear, then, the Beginning who speaks to us: "I have," said
   He, "many things to say of you and to judge." You remember that He
   said, "I do not judge any one." [710] See, now He says, "I have many
   things to say of you and to judge." But, "I do not judge" is one thing:
   "I have to judge" is another; for He had come to save the world, not to
   judge the world. [711] In saying, "I have many things to say of you and
   to judge," He speaks of the future judgment. For therefore did He
   ascend, that He may come to judge the living and the dead. No one will
   judge more justly than He who was unjustly judged. "Many things," said
   He, "have I to say of you and to judge; but He that sent me is true."
   See how the Son, His equal, gives glory to the Father. For He sets us
   an example, and says as it were in our hearts: O believer, if thou
   hearest my gospel, the Lord thy God saith to thee, when I, in the
   beginning God the Word with God, equal with the Father, coeternal with
   Him that begat, give glory to Him whose Son I am, how canst thou be
   proud before Him, whose servant thou art?

   7. "I have many things," He said, "to say of you and to judge: but He
   that sent me is true;" as if He had said, Therefore I judge the truth,
   because, as the Son of the True One, I am the truth. The Father true,
   the Son the truth,--which do we account the greater? Let us reflect, if
   we can, which is the greater, the True One or the Truth. [712] Take
   some other instances. Is a pious man, or piety, the more comprehensive?
   Surely piety itself; for the pious is derived from piety, not piety
   from the pious. For piety may still exist, though he who was pious
   became impious. He has lost his piety, but has taken nothing from piety
   itself. What also of comely and comeliness? Comeliness is more than
   comely; for comeliness gives existence to the comely, not the comely to
   comeliness. And so of chaste and chastity. Chastity is clearly
   something more than chaste. For if chastity had no existence, one would
   have no ground to be chaste; but though one may refuse to be chaste,
   chastity remains entire. If then the term piety implies more than the
   term pious, comeliness more than comely, chastity than chaste, shall we
   say that the Truth is more than the True One? If we say so, we shall
   begin to say that the Son is greater than the Father. For the Lord
   Himself says most distinctly, "I am the way, and the truth, and the
   life." [713] Therefore, if the Son is the truth, what is the Father but
   what the Truth Himself says, "He that sent me is true"? The Son is the
   truth, the Father true. I inquire which is the greater, but find
   equality. For the true Father is true not because He contained a part
   of that truth, but because He begat it entire.

   8. I see I must speak more plainly. And, not to detain you long, let me
   treat only of this point to-day. When I have finished what, with God's
   help, I wish to say, my discourse shall close. I have said this, then,
   to enlist your attention. Every soul, as being a thing, is mutable; and
   although a great creature, yet a creature; though superior to the body,
   yet made. Every soul, then, since it is changeable--that is, sometimes
   believes, sometimes disbelieves; at one time wishes, at another time
   refuses; at one time is adulterous, at another chaste; now good, and
   again wicked,--is changeable. But God is that which is, and so has
   retained as His own peculiar name, "I am who am." [714] Such also is
   the Son, when He says, "If ye believe not that I am;" and thereto
   pertains also, "Who art thou? The Beginning" (ver. 25). God therefore
   is unchangeable, the soul changeable. When the soul receives from God
   the elements of its goodness it becomes good by participation, just as
   by participation thine eye seeth. For it sees not when the light is
   withdrawn, while so long as it shares in the light it sees. Since then
   by participation the soul is made good, if it changes and becomes bad,
   the goodness remains that made it good. For there is a goodness of
   which it partook when good; and when it has turned to evil, that
   goodness continues entire. If the soul fall away and become evil, there
   is no lessening of goodness; if it return and become good, that
   goodness is not enlarged. Thine eye participates in this light, and
   thou seest. Is it shut? Then thou hast not diminished the light. Is it
   open? Thou hast not increased the light. By this illustration,
   brethren, understand that if the soul is pious, there is piety with
   God, of which the soul is partaker; if the soul is chaste, there is
   chastity with God, of which it partakes; if it is good, there is
   goodness with God, of which it partakes; if it is true, there is truth
   with God, of which the soul is partaker. Whereof if the soul is no
   partaker, every man is false; [715] and if every man may be false, no
   man is true of himself. [716] But the true Father is true of Himself,
   [717] for He begat the Truth. It is one thing to say, That man is true,
   for he has taken in the truth: it is another, God is true, for He begat
   the Truth. See then how God is true,--not by participating in, but by
   generating the Truth. I see you have understood me, and am glad. Let
   this suffice you to-day. The rest, according as He gives it, we shall
   expound when the Lord pleases.
     __________________________________________________________________

   [706] Chap. viii. 25, 24.

   [707] Ps. cxlvii. 5 (marg.).

   [708] Acts ii. and iv. 32, etc.

   [709] Rom. v. 5.

   [710] Ver. 15.

   [711] Chap. xii. 47.

   [712] Verax an veritas.

   [713] John xiv. 6.

   [714] Ex. iii. 14.

   [715] Ps. cxvi. 11.

   [716] De suo.

   [717] De suo.
     __________________________________________________________________

   Tractate XL.

   Chapter VIII. 28-32

   1. Of the holy Gospel according to John, which you see in our hand,
   your Charity has already heard much, whereon by God's grace we have
   discoursed according to our ability, pressing on your notice that this
   evangelist, specially, has chosen to speak of the Lord's divinity,
   wherein He is equal with the Father and the only Son of God; and on
   that account he has been compared to the eagle, because no other bird
   is understood to take a loftier flight. Accordingly, to what follows in
   order, as the Lord enables us to treat of it, listen with all your
   attention.

   2. We have spoken to you on the preceding passage, suggesting how the
   Father may be understood as True, and the Son as the Truth. But when
   the Lord Jesus said, "He that sent me is true," the Jews understood not
   that He spake to them of the Father. And He said to them, as you have
   just heard in the reading, "When ye have lifted up the Son of man, then
   shall ye know that I am, and [that] I do nothing of myself; but as the
   Father hath taught me, I speak these things." What means this? For it
   looks as if all He said was, that they would know who He was after His
   passion. Without doubt, therefore, He saw that some there, whom He
   Himself knew, whom with the rest of His saints He Himself in His
   foreknowledge had chosen before the foundation of the world, would
   believe after His passion. These are the very persons whom we are
   constantly commending, and with much entreaty setting forth for your
   imitation. For on the sending down of the Holy Spirit after the Lord's
   passion, and resurrection, and ascension, when miracles were being done
   in the name of Him whom, as if dead, the persecuting Jews had despised,
   they were pricked in their hearts; and they who in their rage slew Him
   were changed and believed; and they who in their rage shed His blood,
   now in the spirit of faith drank it; to wit, those three thousand, and
   those five thousand Jews [718] whom now He saw there, when He said,
   "When ye have lifted up the Son of man, then shall ye know that I am
   [He]." It was as if He had said, I let your recognition lie over till I
   have completed my passion: in your own order ye shall know who I am.
   Not that all who heard Him were only then to believe, that is, after
   the Lord's passion; for a little after it is said, "As He spake these
   words, many believed on Him;" and the Son of man was not yet lifted up.
   But the lifting up He is speaking of is that of His passion, not of His
   glorification; of the cross, not of heaven; for He was exalted there
   also when He hung on the tree. But that exaltation was His humiliation;
   for then He became obedient even to the death of the cross. [719] This
   required to be accomplished by the hands of those who should afterwards
   believe, and to whom He says, "When ye have lifted up the Son of man,
   then shall ye know that I am [He]." And why so, but that no one might
   despair, however guilty his conscience, when he saw those forgiven
   their homicide who had slain the Christ?

   3. The Lord then, recognizing such in that crowd, said, "When ye have
   lifted up the Son of man, then shall ye know that I am [He]." You know
   already what "I am" signifies; and we must not be continually
   repeating, lest so great a subject beget distaste. Recall that, "I am
   who am," and "He who is hath sent me," [720] and you will recognize the
   meaning of the words, "Then shall ye know that I am." But both the
   Father is, and the Holy Spirit is. To the same is belongs the whole
   Trinity. But because the Lord spake as the Son, in order that, when He
   says, "Then shall ye know that I am," there might be no chance of
   entrance for the error of the Sabellians, that is, of the
   Patripassians,--an error which I have charged you not to hold, but to
   beware of,--the error, I mean, of those who have said, The Father and
   Son are one and the same; two names, but one reality;--to guard them
   against that error, when the Lord said, "Then shall ye know that I am,"
   that He might not be understood as Himself the Father, He immediately
   added, "And I do nothing of myself; but as my Father taught me, I speak
   these things." Already was the Sabellian beginning to rejoice over the
   discovery of a ground for his error; but immediately on showing himself
   as it were in the shade, he was confounded by the light of the
   following sentence. Thou thoughtest that He was the Father, because He
   said, "I am." Hear now that He is the Son: "And I do nothing of
   myself." What means this, "I do nothing of myself"? Of myself I am not.
   For the Son is God, of [721] the Father; but the Father is God, yet not
   of the Son. The Son is God of God, and the Father is God, but not of
   God. The Son is light of light; and the Father is light, but not of
   light. The Son is, but there is [One] of whom He is; and the Father is,
   but there is none of whom He is.

   4. Let not then, my brethren, His further words, "As my Father hath
   taught me, I speak these things," be the occasion of any carnal thought
   stealing into your minds. For human weakness cannot think, but as it is
   accustomed to act and to hear. Do not then set before your eyes as it
   were two men, one the father, the other the son, and the father
   speaking to the son; as any one of you may do, when you say something
   to your son, admonishing and instructing him how to speak, to charge
   his memory with what you have told him, and, having done so, to express
   it in words, to enunciate distinctly, and convey to the ears of others
   what he has apprehended with his own. Think not thus, lest you be
   fabricating idols in your heart. The human shape, the outlines of human
   limbs, the form of human flesh, the outward senses, stature and motions
   of the body, the functions of the tongue, the distinctions of
   sounds,--think not of such as existing in that Trinity, save as they
   pertain to the servant-form, which the only-begotten Son assumed, when
   the Word was made flesh to dwell among us. [722] Thereof I forbid thee
   not, human weakness, to think according to thy knowledge: nay, rather I
   require thee. If the faith that is in thee be true, think of Christ as
   such; but as such of the Virgin Mary, not of God the Father. He was an
   infant, He grew as a man, He walked as a man, He hungered, He thirsted
   as a man, He slept as a man; at last He suffered as a man, hung on the
   tree, was slain and buried as a man. In the same form He rose again; in
   the same, before the eyes of His disciples, He ascended into heaven; in
   the same will He yet come to judgment. For angel lips have declared in
   the Gospel, "He shall so come in like manner as ye have seen Him go
   into heaven." [723] When then you think of the servant-form in Christ,
   think of a human likeness, if you have faith; but when you think, "In
   the beginning was the Word, and the Word was with God, and the Word was
   God," [724] away with all human fashioning from your heart. Banish from
   your thoughts everything bounded by corporeal limits, included in local
   measurement, or spread out in a mass, how great soever its size. Perish
   utterly such a figment from your heart. Think, if you can, on the
   beauty of wisdom, picture to yourself the beauty of righteousness. Has
   that a shape? a size? a color? It has none of these, and yet it is; for
   if it were not, it would neither be loved nor worthy of praise, nor be
   cherished in our heart and life as an object of honor and affection.
   But men here become wise; and whence would they so, had wisdom no
   existence? And further, O man, if thou canst not see thine own wisdom
   with the eyes of the flesh, nor think of it by the same mental imagery
   as thou canst of bodily things, wilt thou dare to thrust the shape of a
   human body on the wisdom of God?

   5. What shall we say then, brethren? How spake the Father to the Son,
   seeing that the Son says, "As the Father taught me, I speak these
   things"? Did He speak to Him? When the Father taught the Son, did He
   use words, as you do when you teach your son? How could He use words to
   the Word! What words, many in number, could be used to the one Word?
   Did the Word of the Father approach His ears to the Father's mouth?
   Such things are carnal: banish them from your hearts. For this I say,
   if only you have understood my words, I certainly have spoken and my
   words have sounded, and by their sound have reached your ears, and
   through your sense of hearing have carried their meaning to your mind,
   if so be you have understood. Suppose that some person of Latin [725]
   speech has heard, but has only heard without understanding, what I have
   said. As regards the noise issuing from my mouth, he who has understood
   not has been a sharer therein just like yourselves. He has heard that
   sound; the same syllables have smote on his ears, but they have
   produced no effect on his mind. Why? Because he understood not. But if
   you have understood, whence comes your understanding? My words have
   sounded in the ear: have I kindled any light in the heart? Without
   doubt, if what I have said is true, and this truth you have not only
   heard, but also understood, two things have there been wrought
   (distinguish between them), hearing and intelligence. Hearing has been
   wrought by me, but by whom has understanding? I have spoken to the ear,
   that you might hear; who has spoken to your heart for understanding?
   Doubtless some one has also said something to your heart, that not only
   the noise of words might strike your ear, but something also of the
   truth might descend into your heart. Some one has spoken also to your
   heart, but you do not see him. If, brethren, you have understood, your
   heart also has been spoken to. Intelligence is the gift of God. And
   who, if you have understood, has spoken so in your heart, but He to
   whom the Psalm says, "Give me understanding, that I may learn Thy
   commandments?" [726] For example, the bishop has spoken. What has he
   said, some one asks. You repeat what he has spoken, and add, He has
   said the truth. Then another, who has not understood, says, What has he
   said, or what is it you are praising? Both have heard me; I have spoken
   to both; but to one of them God has spoken. If we may compare small
   things with great (for what are we to Him?), something, I know not
   what, of an incorporeal and spiritual kind God works in us, which is
   neither sound to strike the ear, nor color to be discerned by the eyes,
   nor smell to enter the nostrils, nor taste to be judged of by the
   mouth, nor anything hard or soft to be sensible to the touch; yet
   something there is which it is easy to feel,--impossible to explain. If
   then God, as I was saying, speaks in our hearts without sound, how
   speaks He to His Son? Thus then, brethren, think thus as much as you
   can, if, as I have said, we may in some measure compare small things
   with great: think thus. In an incorporeal way the Father spoke to the
   Son, because in an incorporeal way the Father begot the Son. Nor did He
   so teach Him as if He had begotten Him untaught; but to have taught Him
   is the same as to have begotten Him full of knowledge; and this, "The
   Father hath taught me," is the same as, The Father hath begotten me
   already knowing. For if, as few understand, the nature of the Truth is
   simple, to be is to the Son the same as to know. From Him therefore He
   has knowledge, from whom He has being. [727] Not that from Him He had
   first being, and afterwards knowledge; but as in begetting He gave Him
   to be, so in begetting He gave Him to know; for, as was said, to the
   simple nature of the Truth, being is not one thing and knowing another,
   but one and the same.

   6. Thus then He spoke to the Jews, and added, "And He that sent me is
   with me." He had already said this also before, but of this important
   point He is constantly reminding them,--"He sent me," and "He is with
   me." If then, O Lord, He is with Thee, not so much hath the One been
   sent by the other, but ye Both have come. And yet, while Both are
   together, One was sent, the Other was the sender; for incarnation is a
   sending, and the incarnation itself belongs only to the Son and not to
   the Father. The Father therefore sent the Son, but did not withdraw
   from the Son. For it was not that the Father was absent from the place
   to which He sent the Son. For where is not the Maker of all things?
   Where is He not, who said, "I fill heaven and earth"? [728] But perhaps
   the Father is everywhere, and the Son not so? Listen to the evangelist:
   "He was in this world, and the world was made by Him." [729] Therefore
   said He, "He that sent me," by whose power as Father I am incarnate,
   "is with me,--hath not left me." Why hath He not left me? "He hath not
   left me," He says, "alone; for I do always those things that please
   Him." That equality exists always; not from a certain beginning, and
   then onwards; but without beginning, without end. For Divine generation
   has no beginning in time, since time itself was created by the
   Only-begotten.

   7. "As He spake these words, many believed on Him." Would that, while I
   speak also, many, who before this were otherwise disposed, understood
   and believed on Him! For perhaps there are some Arians in this large
   assembly. I dare not suspect that there are any Sabellians, who say
   that the Father Himself is one with the Son, seeing that heresy is too
   old, and has been gradually eviscerated. But that of the Arians seems
   still to have some movement about it, like that of a putrefying
   carcase, or certainly, at the most, like a man at the last gasp; and
   from this some still require deliverance, just as from that other many
   were delivered. This province, indeed, did not use to have such; but
   ever since the arrival of many foreigners, some of these have also
   found their way to our neighborhood. See then, while the Lord spoke
   these words, many Jews believed on Him. May I see also that, while I am
   speaking, Arians are believing, not on me, but with me!

   8. "Then said the Lord to those Jews who believed on Him, If ye
   continue in my word." "Continue," I say, for you are now initiated and
   have begun to be there. "If ye continue," that is, in the faith which
   is now begun in you who believe, to what will you attain? See the
   nature of the beginning, and whither it leads. You have loved the
   foundation, give heed to the summit, and out of this low condition seek
   that other elevation. For faith has humility, but knowledge and
   immortality and eternity possess not lowliness, but loftiness; that is,
   upraising, all-sufficiency, eternal stability, full freedom from
   hostile assault, from fear of failure. That which has its beginning in
   faith is great, but is despised. In a building also the foundation is
   usually of little account with the unskilled. A large trench is made,
   and stones are thrown in every way and everywhere. No embellishment, no
   beauty are apparent there; just as also in the root of a tree there is
   no appearance of beauty. And yet all that delights you in the tree has
   sprung from the root. You look at the root and feel no delight: you
   look at the tree and admire it. Foolish man! what you admire has grown
   out of that which gave you no delight. The faith of believers seems a
   thing of little value,--you have no scales to weigh it. Hear then to
   what it attains, and see its greatness: as the Lord Himself says in
   another place, "If ye have faith as a grain of mustard seed." [730]
   What is there of less account than that, yet what is there pervaded
   with greater energy? What more minute, yet what more fervidly
   expansive? And so "ye" also, He says, "if ye continue in my word,"
   wherein ye have believed, to what will ye be brought? "ye shall be my
   disciples indeed." And what does that benefit us? "and ye shall know
   the truth."

   9. What, brethren, does He promise believers? "And ye shall know the
   truth." Why so? Had they not come to such knowledge when the Lord was
   speaking? If they had not, how did they believe? They believed, not
   because they knew, but that they might come to know. For we believe in
   order that we may know, we do not know in order that we may believe.
   For what we shall yet know, neither eye hath seen, nor ear heard, nor
   hath it entered the heart of man. [731] For what is faith, but
   believing what you see not? Faith then is to believe what you see not;
   truth, to see what you have believed, as He Himself saith in a certain
   place. The Lord then walked on earth, first of all, for the creation of
   faith. He was man, He was made in a low condition. He was seen by all,
   but not by all was He known. By many was He rejected, by the multitude
   was He slain, by few was He mourned; and yet even by those who mourned
   Him, His true being was still unrecognized. All this is the beginning
   as it were of faith's lineaments and future up-building. As the Lord,
   referring thereto, saith in a certain place, "He that loveth me keepeth
   my commandments; and he that loveth me shall be loved of my Father, and
   I will love him, and will manifest myself to him." [732] They certainly
   already saw the person to whom they were listening; and yet to them, if
   they loved Him, does He give it as a promise that they should see Him.
   So also here, "Ye shall know the truth." How so? Is that not the truth
   which Thou hast been speaking? The truth it is, but as yet it is only
   believed, not beheld. If you abide in that which is believed, you shall
   attain to that which is seen. Hence John himself, the holy evangelist,
   says in his epistle, "Dearly beloved, we are the sons of God; but it is
   not yet apparent what we shall be." We are so already, and something we
   shall be. What more shall we be than we are? Listen: "It is not yet
   apparent what we shall be: [but] we know that, when He shall appear, we
   shall be like Him." How? "For we shall see Him as He is." [733] A great
   promise, but the reward of faith. You seek the reward; then let the
   work precede. If you believe, ask for the reward of faith; but if you
   believe not, with what face can you seek the reward of faith? "If" then
   "ye continue in my word, ye shall be my disciples indeed," that ye may
   behold the very truth as it is, not through sounding words, but in
   dazzling light, wherewith He shall satisfy [734] us: as we read in the
   psalm, "The light of Thy countenance is impressed upon us." [735] We
   are God's money: we have wandered away as coin from the treasury. The
   impression that was stamped upon us has been rubbed out by our
   wandering. He has come to refashion, for He it was that fashioned us at
   first; and He is Himself asking for His money, as Cæsar for his.
   Therefore He says, "Render unto Cæsar the things that are Cæsar's, and
   unto God the things that are God's:" [736] ^to Cæsar his money, to God
   yourselves. And then shall the truth be reproduced in us.

   10. What shall I say to your Charity? Oh that our hearts were in some
   measure aspiring after that ineffable glory! Oh that we were passing
   our pilgrimage in sighs, and loving not the world, and continually
   pushing onwards with pious minds to Him who hath called us! Longing is
   the very bosom of the heart. We shall attain, if with all our power we
   give way to our longing. Such in our behalf is the object of the divine
   Scriptures, of the assembling of the people, of the celebration of the
   sacra ments, of holy baptism, of singing God's praise, and of this our
   own exposition,--that this longing may not only be implanted and
   germinate, but also expand to such a measure of capacity as to be fit
   to take in what eye hath not seen, nor ear heard, nor hath entered into
   the heart of man. But love with me. He who loves God is not much in
   love with money. And I have but touched on this infirmity, not
   venturing to say, He loves not money at all, but, He loves not money
   much; as if money were to be loved, but not in a great degree. Oh, were
   we loving God worthily, we should have no love at all for money! Money
   then will be thy means of pilgrimage, not the stimulant of lust;
   something to use for necessity, not to joy over as a means of delight.
   Love God, if He has wrought in thee somewhat of that which thou hearest
   and praisest. Use the world: let not the world hold thee captive. Thou
   art passing on the journey thou hast begun; thou hast come, again to
   depart, not to abide. Thou art passing on thy journey, and this life is
   but a wayside inn. Use money as the traveller at an inn uses table,
   cup, pitcher, and couch, with the purpose not of remaining, but of
   leaving them behind. If such you would be, you, who can stir up your
   hearts and hear me; if such you would be, you will attain to His
   promises. It is not too much for your strength, for mighty is the hand
   of Him who hath called you. He hath called you. Call upon Him, say to
   Him, Thou hast called us, we call upon Thee; see, we have heard Thee
   calling us, hear us calling upon Thee: lead us whither Thou hast
   promised; perfect what Thou hast begun; forsake not Thine own gifts;
   leave not Thine own field; let Thy tender shoots yet be gathered into
   Thy barn. Temptations abound in the world, but greater is He who made
   the world. Temptations abound, but he fails not whose hope reposes in
   Him in whom there is no deficiency.

   11. I have been exhorting you, brethren, to this in such words, because
   the freedom of which our Lord Jesus Christ speaks belongs not to this
   present time. Look at what He added: "Ye shall be my disciples indeed;
   and ye shall know the truth, and the truth shall set you free." What
   means that--"shall set you free"? It shall make you freemen. In a word,
   the carnal, and fleshly-minded Jews--not those who had believed, but
   those in the crowd who believed not--thought that an injury was done
   them, because He said to them, "The truth shall make you free." They
   were indignant at being designated as slaves. And slaves truly they
   were; and He explains to them what slavery it is, and what is that
   future freedom which is promised by Himself. But of this liberty and of
   that slavery it were too long to speak to-day.
     __________________________________________________________________

   [718] Acts ii. 37, 41; iv. 4.

   [719] Phil. ii. 8.

   [720] Ex. iii. 14.

   [721] De: so in what follows.

   [722] Chap. i. 14.

   [723] Acts i. 11.

   [724] Chap. i. 1.

   [725] "Latin" here, as used by Augustin, would require to be translated
   "English," to give the exact force of the illustration in an English
   version.--Tr.

   [726] Ps. cxix. 73.

   [727] Ut noverit--ut sit.

   [728] Jer. xxiii. 24.

   [729] Chap. i. 10.

   [730] Matt. xvii. 20.

   [731] Isa. lxiv. 4; 1 Cor. ii. 9.

   [732] Chap. xiv. 21.

   [733] 1 John iii. 2.

   [734] Or "impress;" satiaverit, or signaverit.

   [735] Ps. iv. 6: Aug., with Vulg,. translates vnyr"yhsn passively and
   indic., instead of active and imperat., as Engl. Vers.--Tr.

   [736] Matt. xxii. 21.
     __________________________________________________________________

   Tractate XLI.

   Chapter VIII. 31-36

   1. Of what follows of the previous lesson, and has been read publicly
   to us to-day from the holy Gospel, I then deferred speaking, because I
   had already said much, and of that liberty into which the grace of the
   Saviour calleth us it was needful to treat in no cursory or negligent
   way. Of this, by the Lord's help, we purpose speaking to you to-day.
   For those to whom the Lord Jesus Christ was speaking were Jews, in a
   large measure indeed His enemies, but also in some measure already
   become, and yet to be, His friends; for some He saw there, as we have
   already said, who should yet believe after His passion. Looking to
   these, He had said, "When ye have lifted up the Son of man, then shall
   ye know that I am [He]." [737] There also were those who, when He so
   spake, straightway believed. To them He spake what we have heard
   to-day: "Then said Jesus to those Jews who believed on Him, If ye
   continue in my word, ye shall be my disciples indeed." By continuing ye
   shall be so; for as now ye are believers, by so continuing ye shall be
   beholders. Hence there follows, "And ye shall know the truth." The
   truth is unchangeable. The truth is bread, which refreshes our minds
   and fails not; changes the eater, and is not itself changed into the
   eater. The truth itself is the Word of God, God with God, the
   only-begotten Son. This Truth was for our sake clothed with flesh, that
   He might be born of the Virgin Mary, and the prophecy fulfilled, "Truth
   has sprung from the earth." [738] This Truth then, when speaking to the
   Jews, lay hid in the flesh. But He lay hid not in order to be denied,
   but to be deferred [in His manifestation]; to be deferred, in order to
   suffer in the flesh; and to suffer in the flesh, in order that flesh
   might be redeemed from sin. And so our Lord Jesus Christ, standing full
   in sight as regards the infirmity of flesh, but hid as regards the
   majesty of Godhead, said to those who had believed on Him, when He so
   spake, "If ye continue in my word, ye shall be my disciples indeed."
   For he that endureth to the end shall be saved. [739] "And ye shall
   know the truth," which now is hid from you, and speaks to you. "And the
   truth shall free you." This word, liberabit [shall free], the Lord hath
   taken from libertas [freedom]. For liberat [frees, delivers] is
   properly nothing else but liberum facit [makes free]. As salvat [he
   saves] is nothing else but salvum facit [he makes safe]; as he heals is
   nothing else but he makes whole; he enriches is nothing else but he
   makes rich; so liberat [he frees] is nothing else but liberum facit [he
   makes free]. This is clearer in the Greek word. [740] For in Latin
   usage we commonly say that a man is delivered (liberari), in regard not
   to liberty, but only to safety, just as one is said to be delivered
   from some infirmity. So is it said customarily, but not properly. But
   the Lord made such use of this word in saying, "And the truth shall
   make you free (liberabit)," that in the Greek tongue no one could doubt
   that He spake of freedom.

   2. In short, the Jews also so understood and "answered Him;" not those
   who had already believed, but those in that crowd who were not yet
   believers. "They answered Him, We are Abraham's seed, and were never in
   bondage to any man: how sayest thou, Ye shall be free?" But the Lord
   had not said, "Ye shall be free," but, "The truth shall make you free."
   That word, however, they, because, as I have said, it is clearly so in
   the Greek, understood as pointing only to freedom, and puffed
   themselves up as Abraham's seed, and said, "We are Abraham's seed, and
   were never in bondage to any man: how sayest thou, Ye shall be free?" O
   inflated skin! such is not magnanimity, but windy swelling. For even as
   regards freedom in this life, how was that the truth when you said, "We
   were never in bondage to any man"? Was not Joseph sold? [741] Were not
   the holy prophets led into captivity? [742] And again, did not that
   very nation, when making bricks in Egypt, also serve hard rulers, not
   only in gold and silver, but also in clay? [743] If you were never in
   bondage to any man, ungrateful people, why is it that God is
   continually reminding you that He delivered you from the house of
   bondage? [744] Or mean you, perchance, that your fathers were in
   bondage, but you who speak were never in bondage to any man? How then
   were you now paying tribute to the Romans, out of which also you formed
   a trap for the Truth Himself, as if to ensnare Him, when you said, "Is
   it lawful to give tribute to Cæsar?" in order that, had He said, It is
   lawful, you might fasten on Him as one ill-disposed to the liberty of
   Abraham's seed; and if He said, It is not lawful, you might slander Him
   before the kings of the earth, as forbidding the payment of tribute to
   such? Deservedly were you defeated on producing the money, and
   compelled yourselves to concur in your own capture. For there it was
   told you, "Render to Cæsar the things that are Cæsar's, and to God the
   things that are God's," after your own reply, that the money-piece bore
   the image of Cæsar. [745] For as Cæsar looks for his own image on the
   coin, so God looks for His in man. Thus, then, did He answer the Jews.
   I am moved, brethren, by the hollow pride of men, because even of that
   very freedom of theirs, which they understood carnally, they lied when
   they said, "We were never in bondage to any man."

   3. But to the Lord's own answer, let us give better and more earnest
   heed, lest we ourselves be also found bondmen. For "Jesus answered
   them, Verily, verily, I say unto you, that every one who committeth sin
   is the servant of sin." He is the servant--would that it were of man,
   and not of sin! Who will not tremble at such words? The Lord our God
   grant us, that is, both you and me, that I may speak in fitting terms
   of this freedom to be sought, and of that bondage to be avoided. "Amen,
   amen [verily, verily], I say unto you." The Truth speaks: and in what
   sense does the Lord our God claim it as His to say, "Amen, amen, I say
   unto you"? His charge is weighty in so announcing it. In some sort, if
   lawful to be said, His form of swearing is, "Amen, amen, I say unto
   you." Amen in a way may be interpreted, [It is] true [truly, verily];
   and yet it is not interpreted, though it might have been said, What is
   true [verily] I say unto you. Neither the Greek translator nor the
   Latin has dared to do so; for this word Amen is neither Greek nor
   Latin, but Hebrew. So it has remained without interpretation, to
   possess honor as the covering of something hidden; not in order to be
   disowned, but that it might not, as a thing laid bare to the eye, fall
   into disrepute. And yet it is not once, but twice uttered by the Lord,
   "Amen, amen, I say unto you." And now learn from the very doubling, how
   much was implied in the charge before us.

   4. What, then, is the charge given? Verily, verily, I say unto you,
   saith the Truth who surely, though He had not said, Verily, I say,
   could not possibly lie. Yet [thereby] He impresses, inculcates His
   charge, arouses in a way the sleeping, makes them attentive, and would
   not be contemned. What does He say? "Verily, verily, I say unto you,
   that every one who committeth sin is the servant of sin." Miserable
   slavery! Men frequently, when they suffer under wicked masters, demand
   to get themselves sold, not seeking to be without a master, but at all
   events to change him. What can the servant of sin do? To whom can he
   make his demand? To whom apply for redress? Of whom require himself to
   be sold? And then at times a man's slave, worn out by the commands of
   an unfeeling master, finds rest in flight. Whither can the servant of
   sin flee? Himself he carries with him wherever he flees. An evil
   conscience flees not from itself; it has no place to go to; it follows
   itself. Yea, he cannot withdraw from himself, for the sin he commits is
   within. He has committed sin to obtain some bodily pleasure. The
   pleasure passes away; the sin remains. What delighted is gone; the
   sting has remained behind. Evil bondage! Sometimes men flee to the
   Church, and we generally permit them, uninstructed as they are--men,
   wishing to be rid of their master, who are unwilling to be rid of their
   sins. But sometimes also those subjected to an unlawful and wicked yoke
   flee for refuge to the Church; for, though free-born men, they are
   retained in bondage: and an appeal is made to the bishop. And unless he
   care to put forth every effort to save free-birth from oppression, he
   is accounted unmerciful. Let us all flee to Christ, and appeal against
   sin to God as our deliverer. Let us seek to get ourselves sold, that we
   may be redeemed by His blood. For the Lord says, "Ye were sold for
   nought, and ye shall be redeemed without money." [746] Without price,
   that is, of your own; because of mine. So saith the Lord; for He
   Himself has paid the price, not in money, but His own blood. Otherwise
   we had remained both bondmen and indigent.

   5. From this bondage, then, we are set free by the Lord alone. He who
   had it not, Himself delivers us from it; for He alone came without sin
   in the flesh. For the little ones whom you see carried in their
   mothers' hands cannot yet walk, and are already in fetters; for they
   have received from Adam what they are loosened from by Christ. To them
   also, when baptized, pertains that grace which is promised by the Lord;
   for He only can deliver from sin who came without sin, and was made a
   sacrifice for sin. For you heard when the apostle was read: "We are
   ambassadors," he says, "for Christ, as though God were exhorting you by
   us; we beseech you in Christ's stead,"--that is, as if Christ were
   beseeching you, and for what?--"to be reconciled unto God." If the
   apostle exhorts and beseeches us to be reconciled unto God, then were
   we enemies to God. For no one is reconciled unless from a state of
   enmity. And we have become enemies not by nature, but by sin. From the
   same source are we the servants of sin, that we are the enemies of God.
   God has no enemies in a state of freedom. They must be slaves; and
   slaves will they remain unless delivered by Him to whom they wished by
   their sins to be enemies. Therefore, says be, "We beseech you in
   Christ's stead to be reconciled unto God." But how are we reconciled,
   save by the removal of that which separates between us and Himself? For
   He says by the prophet, "He hath not made the ear heavy that it should
   not hear; but your iniquities have separated between you and your God."
   [747] And so, then, we are not reconciled, unless that which is in the
   midst is taken away, and something else is put in its place. For there
   is a separating medium, and, on the other hand, there is a reconciling
   Mediator. The separating medium is sin, the reconciling Mediator is the
   Lord Jesus Christ: "For there is one God and Mediator between God and
   men, the man Christ Jesus." [748] To take then away the separating
   wall, which is sin, that Mediator has come, and the priest has Himself
   become the sacrifice. And because He was made a sacrifice for sin,
   offering Himself as a whole burnt-offering on the cross of His passion,
   the apostle, after saying, "We beseech you in Christ's stead to be
   reconciled unto God,"--as if we had said, How shall we be able to be
   reconciled?--goes on to say, "He hath made Him," that is, Christ
   Himself, "who knew no sin, [to be] sin for us, that we may be the
   righteousness of God in Him," [749] "Him," he says, Christ Himself our
   God, "who knew no sin." For He came in the flesh, that is, in the
   likeness of sinful flesh, [750] but not in sinful flesh, because He had
   no sin at all; and therefore became a true sacrifice for sin, because
   He Himself had no sin.

   6. But perhaps, through some special perception of my own, I have said
   that sin is a sacrifice for sin. Let those who have read it be free to
   acknowledge it; let not those who have not read it be backward; let
   them not, I say, be backward to read, that they may be truthful in
   judging. For when God gave commandment about the offering of sacrifices
   for sin, in which sacrifices there was no expiation of sins, but the
   shadow of things to come, the self-same sacrifices, the self-same
   offerings, the self-same victims, the self-same animals, which were
   brought forward to be slain for sins, and in whose blood that [true]
   blood was prefigured, are themselves called sins [751] by the law; and
   that to such an extent that in certain passages it is written in these
   terms, that the priests, when about to sacrifice, were to lay their
   hands on the head of the sin, that is, on the head of the victim about
   to be sacrificed for sin. Such sin, then, that is, such a sacrifice for
   sin, was our Lord Jesus Christ made, "who knew no sin."

   7. With efficacious merit does He deliver from this bondage of sin, who
   saith in the psalms: "I am become as a man without help, free among the
   dead." [752] For He only was free, because He had no sin. For He
   Himself says in the Gospel, "Behold, the prince of this world cometh,"
   meaning the devil about to come in the persons of the persecuting
   Jews;--"behold," He says, "he cometh, and shall find nothing in me."
   [753] Not as he found some measure of sin in those whom he also slew as
   righteous; in me he shall find nothing. And just as if He were asked,
   If he shall find nothing in Thee, wherefore will he slay Thee? He
   further said, "But that all may know that I do the will of my Father,
   rise and let us go hence." I do not, He says, pay the penalty of death
   as a necessity of my sinfulness; but in the death I die, I do the will
   of my Father. And in this, I am doing rather than enduring it; for,
   were I unwilling, I should not have had the suffering to endure. You
   have Him saying in another place, "I have power to lay down my life,
   and I have power to take it up again." [754] Here surely is one "free
   among the dead."

   8. Since, then, every one that committeth sin is the servant of sin,
   listen to what is our hope of liberty. "And the servant," He says,
   "abideth not in the house for ever." The church is the house, the
   servant is the sinner. Many sinners enter the church. Accordingly He
   has not said, "The servant" is not in the house, but "abideth not in
   the house for ever." If, then, there shall be no servant there, who
   will be there? For "when" as the Scripture speaketh, "the righteous
   king sitteth on the throne, who will boast of having a clean heart? or
   who will boast that he is pure from his sin?" [755] He has greatly
   alarmed us, my brethren, by saying, "The servant abideth not in the
   house for ever." But He further adds, "But the Son abideth ever." Will
   Christ, then, be alone in His house? Will no people remain at His side?
   Whose head will He be, if there shall be no body? Or is the Son all
   this, both the head and the body? For it is not without cause that He
   has inspired both terror and hope: terror, in order that we should not
   love sin; and hope, that we should not be distrustful of the remission
   of sin. "Every one," He says, "that committeth sin is the servant of
   sin. And the servant abideth not in the house for ever." What hope,
   then, have we, who are not without sin? Listen to thy hope: "The Son
   abideth for ever. If the Son, therefore, shall make you free, then
   shall ye be free indeed." Our hope is this, brethren, to be made free
   by the free One; and that, in setting us free, He may make us His
   servants. For we were the servants of lust; but being set free, we are
   made the servants of love. This also the apostle says: "For, brethren,
   ye have been called unto liberty; only use not liberty for an occasion
   to the flesh, but by love serve one another." [756] Let not then the
   Christian say, I am free; I have been called unto liberty: I was a
   slave, but have been redeemed, and by my very redemption have been made
   free, I shall do what I please: no one may balk me of my will, if I am
   free. But if thou committest sin with such a will, thou art the servant
   of sin. Do not then abuse your liberty for freedom in sinning, but use
   it for the purpose of sinning not. For only if thy will is pious, will
   it be free. Thou wilt be free, if thou art a servant still,--free from
   sin, the servant of righteous ness: as the apostle says, "When ye were
   the servants of sin, ye were free from righteousness. But now, being
   made free from sin, and become servants to God, ye have your fruit unto
   holiness, and the end everlasting life." [757] Let us be striving after
   the latter, and be doing the other.

   9. The first stage of liberty is to be free from crimes. Give heed, my
   brethren, give heed, that I may not by any means mislead your
   understanding as to the nature of that liberty at present, and what it
   will be. Sift any one soever of the highest integrity in this life, and
   however worthy he may already be of the name of upright, yet is he not
   without sin. Listen to Saint John himself, the author of the Gospel
   before us, when he says in his epistle, "If we say that we have no sin,
   we deceive ourselves, and the truth is not in us." [758] He alone could
   say this who was "free among the dead:" of Him only could it be said,
   who knew no sin. It could be said only of Him, for He also "was in all
   points tempted like as we are, yet without sin." [759] He alone could
   say, "Behold, the prince of this world cometh, and shall find nothing
   in me." Sift any one else, who is accounted righteous, yet is he not in
   all respects without sin; not even such as was Job, to whom the Lord
   bore such testimony, that the devil was filled with envy, and demanded
   that he should be tempted, and was himself defeated in the temptation,
   to the end that Job might be proved. [760] And he was proved for this
   reason, not that the certainty of his carrying off the conqueror's
   wreath was unknown to God, but that he might become known as an object
   of imitation to others. And what says Job himself? "For who is clean?
   not even the infant whose life is but a day's span upon the earth."
   [761] But it is plain that many are called righteous without
   opposition, because the term is understood as meaning, free from crime;
   for in human affairs there is no just ground of complaint attaching to
   those who are free from criminal conduct. But crime is grievous sin,
   deserving in the highest measure to be denounced and condemned. Not,
   however, that God condemns certain sins, and justifies and praises
   certain others. He approves of none. He hates them all. As the
   physician dislikes the ailment of the ailing, and works by his healing
   measures to get the ailment removed and the ailing relieved; so God by
   his grace worketh in us, that sin may be consumed, and man made free.
   But when, you will be saying, is it consumed? If it is lessened, why is
   it not consumed? That is growing less in the life of those who are
   advancing onwards, which is consumed in the life of those who have
   attained to perfection.

   10. The first stage of liberty, then, is to be free from crimes [sinful
   conduct]. And so the Apostle Paul, when he determined on the ordination
   of either elders or deacons, or whoever was to be ordained to the
   superintendence of the Church, says not, If any one is without sin; for
   had he said so, every one would be rejected as unfit, none would be
   ordained: but he says, "If any one is without crime" [E.V. blame],
   [762] such as, murder, adultery, any uncleanness of fornication, theft,
   fraud, sacrilege, and others of that sort. When a man has begun to be
   free from these (and every Christian man ought to be so), he begins to
   raise his head to liberty; but that is liberty begun, not completed.
   Why, says some one, is it not completed liberty? Because, "I see
   another law in my members warring against the law of my mind;" "for
   what I would," he says, "that do I not; but what I hate, that do I."
   [763] "The flesh," he says, "lusteth against the spirit, and the spirit
   against the flesh; so that ye do not the things that ye would." [764]
   In part liberty, in part bondage: not yet entire, not yet pure, not yet
   full liberty, because not yet eternity. For we have still infirmity in
   part, in part we have attained to liberty. Whatever has been our sin,
   was previously wiped out in baptism. But because all our iniquity has
   been blotted out, has there remained no infirmity? If there had not, we
   should be living here without sin. Yet who would venture to say so, but
   the proud, but the man unworthy of the Deliverer's mercy, but he who
   wishes to be self-deceived, and who is destitute of the truth? Hence,
   from the fact that some infirmity remains, I venture to say that, in
   what measure we serve God, we are free; in what measure we serve the
   law of sin, we are still in bondage. Hence says the apostle, what we
   began to say, "I delight in the law of God after the inward man." [765]
   Here then it is, wherein we are free, wherein we delight in the law of
   God; for liberty has joy. For as long as it is from fear that thou
   doest what is right, God is no delight to thee. Find thy delight in
   Him, and thou art free. Fear not punishment, but love righteousness.
   Art thou not yet able to love righteousness? Fear even punishment, that
   thou mayest attain to the love of righteousness.

   11. In the measure then spoken of above, he felt himself to be already
   free, and there fore said, "I delight in the law of God after the
   inward man." I delight in the law, I delight in its requirements, I
   delight in righteousness itself. "But I see another law in my
   members"--this infirmity which remains--"warring against the law of my
   mind, and bringing me into captivity to the law of sin, which is in my
   members." On this side he feels his captivity, where righteousness has
   not been perfected; for where he delights in the law of God, he is not
   the captive but the friend of the law; and therefore free, because a
   friend. What then is to be done with that which so remains? What, but
   to look to Him who has said, "If the Son shall make you free, then
   shall ye be free indeed"? Indeed he also who thus spake so looked to
   Him: "O wretched man that I am," he says, "who shall deliver me from
   the body of this death? I thank God, through Jesus Christ our Lord."
   Therefore "if the Son shall make you free, ye shall be free indeed."
   And then he concluded thus: "So then, with the mind I myself serve the
   law of God; but with the flesh the law of sin." [766] I myself, he
   says; for there are not two of us contrary to each other, coming from
   different origins; but "with the mind I myself serve the law of God,
   and with the flesh the law of sin," so long as languor struggles
   against salvation.

   12. But if with the flesh thou servest the law of sin, do as the
   apostle himself says: "Let not sin therefore reign in your mortal body,
   that ye should obey it in the lust thereof: neither yield ye your
   members as weapons of unrighteousness unto sin." [767] He says not, Let
   it not be; but, "Let it not reign." So long as sin must be in thy
   members, let its reigning power at least be taken away, let not its
   demands be obeyed. Does anger rise? Yield not up thy tongue to anger
   for the purpose of evil-speaking; yield not up thy hand or foot to
   anger for the purpose of striking. That irrational anger would not
   rise, were there no sin in the members. But take away its ruling power;
   let it have no weapons wherewith to fight against thee. Then also it
   will learn not to rise, when it begins to find the lack of weapons.
   "Yield not your members as weapons of unrighteousness unto sin," else
   will ye be entirely captive, and there will be no room to say, "With
   the mind I serve the law of God." For if the mind keep possession of
   the weapons, the members are not roused to the service of raging sin.
   Let the inward ruler keep possession of the citadel, because it stands
   there under a greater ruler, and is certain of assistance. Let it
   bridle anger; let it restrain evil desire. There is within something
   that needs bridling, that needs restraining, that needs to be kept in
   command. And what did that righteous man wish, who with the mind was
   serving the law of God, but that there should be a complete deliverance
   from that which needed to be bridled? And this ought every one to be
   striving after who is aiming at perfection, that lust itself also, no
   longer receiving the obedience of the members, may every day be
   lessened in the advancing pilgrim. "To will," he says, "is present with
   me; but not so, how to perfect that which is good." [768] Has he said,
   To do good is not present with me? Had he said so, hope would be
   wanting. He does not say, To do is not present with me, but, "To
   perfect is not present with me." For what is the perfecting of good,
   but the elimination and end of evil? And what is the elimination of
   evil, but what the law says, "Thou shalt not lust [covet]"? [769] To
   lust not at all is the perfecting of good, because it is the
   eliminating of evil. This he said, "To perfect that which is good is
   not present with me," because his doing could not get the length of
   setting him free from lust. He labored only to bridle lust, to refuse
   consent to lust, and not to yield his members to its service. "To
   perfect," then, he says, "that which is good is not present with me." I
   cannot fulfill the commandment, "Thou shalt not lust." What then is
   needed? To fulfill this: "Go not after thy lusts." [770] Do this
   meanwhile so long as unlawful lusts are present in thy flesh; "Go not
   after thy lusts." Abide in the service of God, in the liberty of
   Christ. With the mind serve the law of thy God. Yield not thyself to
   thy lusts. By following them, thou addest to their strength. By giving
   them strength, how canst thou conquer, when on thine own strength thou
   art nourishing enemies against thyself?

   13. What then is that full and perfect liberty in the Lord Jesus, who
   said, "If the Son shall make you free, then shall ye be free indeed;"
   and when shall it be a full and perfect liberty? When enmities are no
   more; when "death, the last enemy, shall be destroyed." "For this
   corruptible must put on incorruption, and this mortal must put on
   immortality.--And when this mortal shall have put on immortality, then
   shall be brought to pass the saying that is written, Death is swallowed
   up in victory. O death, where is thy struggle?" [771] What is this, "O
   death, where is thy struggle"? "The flesh lusteth against the spirit,
   and the spirit against the flesh," but only when the flesh of sin was
   in vigor. "O death, where is [now] thy struggle?" Now shall we live, no
   more shall we die, in Him who died for us and rose again: "that they,"
   he says, "who live, should no longer live unto themselves, but unto Him
   who died for them and rose again." [772] Let us be praying, as those
   who are wounded, for the physician; let us be carried into the inn to
   be healed. For it is He who promises salvation, who pitied the man left
   half-alive on the road by robbers. He poured in oil and wine, He healed
   the wounds, He put him on his beast, He took him to the inn, He
   commended him to the innkeeper's care. To what innkeeper? Perhaps to
   him who said, "We are ambassadors for Christ." He gave also two pence
   to pay for the healing of the wounded man. [773] And perhaps these are
   the two commandments, on which hang all the law and the prophets. [774]
   Therefore, brethren, is the Church also, wherein the wounded is healed
   meanwhile, the traveller's inn; but above the Church itself, lies the
   possessor's inheritance.
     __________________________________________________________________

   [737] Chap. viii. 28.

   [738] Ps. lxxxv. 11.

   [739] Matt. x. 22.

   [740] eleutherosei.

   [741] Gen. xxxvii. 28.

   [742] 2 Kings xxiv. (Ezek. i. 1, etc.--Tr).

   [743] Ex. i. 14.

   [744] Ex. xiii. 3; Deut. v. 6, etc.

   [745] Matt. xxii. 15-21.

   [746] Isa. lii. 3.

   [747] Isa. lix. 1, 2.

   [748] 1 Tim. ii. 5.

   [749] 2 Cor. v. 20, 21.

   [750] Rom. viii. 3.

   [751] That is, "sin-offerings." Peccata is here used to correspond to
   the Hebrew 'sm and cht't, which signify, the one, both trespass and
   trespass-offering, and the other, sin and sin-offering; indicating the
   thoroughness of the substitutionary idea.--Tr.

   [752] Ps. lxxxviii. 4, 5.

   [753] Chap. xiv. 30, 31.

   [754] Chap. x. 18.

   [755] Prov. xx. 8, 9.

   [756] Gal. v. 13.

   [757] Rom. vi. 20, 22.

   [758] 1 John i. 8.

   [759] Heb. iv. 15.

   [760] Job i. 2.

   [761] Job xiv. 4, 5; according to a reading of the Septuagint.

   [762] 1 Tim. iii. 10; Tit. i. 6.

   [763] Rom. vii. 13, 15.

   [764] Gal. v. 17.

   [765] Rom. vii. 22.

   [766] Rom. vii. 23-25.

   [767] Rom. vi. 12, 13.

   [768] Rom. vii. 18.

   [769] Ex. xx. 17.

   [770] Ecclus. xviii. 30.

   [771] 1 Cor. xv. 26, 53-55. Struggle, "contentio."

   [772] 2 Cor. v. 15.

   [773] Luke x. 30-35.

   [774] Matt. xxii. 37-40.
     __________________________________________________________________

   Tractate XLII.

   Chapter VIII. 37-47

   1. Our Lord, in the form of a servant, yet not a servant, but even in
   servant-form the Lord (for that form of flesh was indeed servant-like;
   but though He was "in the likeness of sinful flesh," [775] yet was He
   not sinful flesh) promised freedom to those who believed in Him. But
   the Jews, as if proudly glorying in their own freedom, refused with
   indignation to be made free, when they were the servants of sin. And
   therefore they said that they were free, because Abraham's seed. What
   answer, then, the Lord gave them to this, we have heard in the reading
   of this day's lesson. "I know," He said, "that ye are Abraham's
   children; but ye seek to kill me, because my word taketh no hold in
   you." I recognize you, He says; "Ye are the children of Abraham, but ye
   seek to kill me." I recognize the fleshly origin, not the believing
   heart. "Ye are the children of Abraham," but after the flesh. Therefore
   He says, "Ye seek to kill me, because my word taketh no hold in you."
   If my word were taken, it would take hold: if ye were taken, ye would
   be enclosed like fishes within the meshes of faith. What then means
   that--"taketh no hold in you"? It taketh not hold of your heart,
   because not received by your heart. For so is the word of God, and so
   it ought to be to believers, as a hook to the fish: it takes when it is
   taken. No injury is done to those who are taken; since they are taken
   for salvation, and not for destruction. Hence the Lord says to His
   disciples: "Come after me, and I shall make you fishers of men." [776]
   But such were not these; and yet they were the children of
   Abraham,--children of a man of God, unrighteous themselves. For they
   inherited the fleshly genus, but were become degenerate, by not
   imitating the faith of him whose children they were.

   2. You have heard, indeed, the Lord saying, "I know that ye are
   Abraham's children." Hear what He says afterwards: "I speak that which
   I have seen with my Father; and ye do that which ye have seen with your
   father." He had already said, "I know that ye are Abraham's children."
   What is it, then, that they do? What He told them: "Ye seek to kill
   me." This they never saw with Abraham. But the Lord wishes God the
   Father to be understood when He says, "I speak that which I have seen
   with my Father." I have seen the truth: I speak the truth, because I am
   the Truth. For if the Lord speaks the truth which He has seen with the
   Father, He has seen Himself--He speaks Himself; because He Himself is
   the Truth of the Father, which He saw with the Father. For He is the
   Word--the Word which was with God. The evil, then, which these men do,
   and which the Lord chides and reprehends, where have they seen it? With
   their father. When we come to hear in what follows the still clearer
   statement who is their father, then shall we understand what kind of
   things they saw with such a father; for as yet He names not their
   father. A little above He referred to Abraham, but in regard to their
   fleshly origin, not their similarity of life. He is about to speak of
   that other father of theirs, who neither begat them nor created them to
   be men. But still they were his children in as far as they were evil,
   not in as far as they were men; in what they imitated him, and not as
   created by him.

   3. "They answered and said unto Him, Abraham is our father;" as if,
   What hast thou to say against Abraham? or, If thou canst, dare to find
   fault with Abraham. Not that the Lord dared not find fault with
   Abraham; but Abraham was not one to be found fault with by the Lord,
   but rather approved. But these men seemed to challenge Him to say some
   evil of Abraham, and so to have some occasion for doing what they
   purposed. "Abraham is our father."

   4. Let us hear how the Lord answered them, praising Abraham to their
   condemnation. "Jesus saith unto them, If ye are Abraham's children, do
   the works of Abraham. But now ye seek to kill me, a man that hath told
   you the truth, which I have heard of God: this did not Abraham." See,
   he was praised, they were condemned. Abraham was no manslayer. I say
   not, He implies, I am Abraham's Lord; though did I say it, I would say
   the truth. For He said in another place, "Before Abraham was, I am"
   (ver. 58); and then they sought to stone Him. He said not so. But
   meanwhile, as you see me, as you look upon me, as alone you think of
   me, I am a man. Wherefore, then, wish you to kill a man who is telling
   you what he has heard of God, but because you are not the children of
   Abraham? And yet He said above, "I know that ye are Abraham's
   children." He does not deny their origin, but condemns their deeds.
   Their flesh was from him, but not their life.

   5. But we, dearly beloved, do we come of Abraham's race, or was Abraham
   in any sense our father according to the flesh? The flesh of the Jews
   draws its origin from his flesh, not so the flesh of Christians. We
   have come of other nations, and yet, by imitating him, we have become
   the children of Abraham. Listen to the apostle: "To Abraham and to his
   seed were the promises made. He saith not," he adds, "And to seeds, as
   of many; but as of one, And to thy seed, which is Christ. And if ye be
   Christ's, then are ye Abraham's seed, and heirs according to the
   promise." [777] We then have become Abraham's seed by the grace of God.
   It was not of Abraham's flesh that God made any co-heirs with him. He
   disinherited the former, He adopted the latter; and from that olive
   tree whose root is in the patriarchs, He cut off the proud natural
   branches, and engrafted the lowly wild olive. [778] And so, when the
   Jews came to John to be baptized, he broke out upon them, and addressed
   them, "O generation of vipers." Very greatly indeed did they boast of
   the loftiness of their origin, but he called them a generation of
   vipers,--not even of human beings, but of vipers. He saw the form of
   men, but detected the poison. Yet they had come to be changed, [779]
   because at all events to be baptized; and he said to them, "O
   generation of vipers, who hath warned you to flee from the wrath to
   come? Bring forth therefore fruits meet for repentance. And think not
   to say within yourselves, We have Abraham to our father; for God is
   able of these stones to raise up children unto Abraham." [780] If ye
   bring not forth fruits meet for repentance, flatter not yourselves
   about such a lineage. God is able to condemn you, without defrauding
   Abraham of children. For He has a way to raise up children to Abraham.
   Those who imitate his faith shall be made his children. "God is able of
   these stones to raise up children unto Abraham." Such are we. In our
   parents we were stones, when we worshipped stones for our god. Of such
   stones God has created a family to Abraham.

   6. Why, then, does this empty and vain bragging exalt itself? Let them
   cease boasting that they are the children of Abraham. They have heard
   what they ought to have heard: "If ye are the children of Abraham,"
   prove it by your deeds, not by words. "Ye seek to kill me, a man;"--I
   say not, meanwhile, the Son of God; I say not God; I say not the Word,
   for the Word dies not. I say merely this that you see; for only what
   you see can you kill, and whom you see not can you offend. "This,"
   then, "did not Abraham." "Ye do the works of your father." And as yet
   He says not who is that father of theirs.

   7. And now what answer did they give Him? For they began somewhat to
   realize that the Lord was not speaking of carnal generation, but of
   their manner of life. And because it is the custom of the Scriptures,
   which they read, to call it, in a spiritual sense, fornication, when
   the soul is, as it were, prostituted by subjection to many false gods,
   they made this reply: "Then said they to Him, We be not born of
   fornication; we have one Father, even God." Abraham has now lost his
   importance. For they were repulsed as they ought to have been by the
   truth-speaking mouth; because such was Abraham, whose deeds they failed
   to imitate, and yet gloried in his lineage. And they altered their
   reply, saying, I believe, with themselves, As often as we name Abraham,
   he goes on to say to us, Why do ye not imitate him in whose lineage ye
   glory? Such a man, so holy, just, and guileless, we cannot imitate. Let
   us call God our Father, and see what he will say to us.

   8. Has falsehood indeed found something to say, and should not truth
   find its fitting reply? Let us hear what they say: let us hear what
   they hear. "We have one Father," they say, "even God. Then said Jesus
   unto them, If God were your Father, ye would [doubtless] love me; for I
   proceeded forth and came from God; neither came I of myself, but He
   sent me." Ye call God Father; recognize me, then, as at least a
   brother. At the same time He gave a stimulus to the hearts of the
   intelligent, by touching on that which He has a habit of saying, "I
   came not of myself: He sent me. I proceeded forth and came from God."
   Remember what we are wont to say: From Him He came; and from whom He
   came, with Him He came. The sending of Christ, therefore, is His
   incarnation. But as respects the proceeding forth of the Word from God,
   it is an eternal procession. Time holds not Him by whom time was
   created. Let no one be saying in his heart, Before the Word was, how
   did God exist? Never say, Before the Word of God was. God was never
   without the Word, because the Word is abiding, not transient; God, not
   a sound; by whom the heaven and earth were made, and which passed not
   away with those things that were made upon the earth. From Him, then,
   He proceeded forth as God, the equal, the only Son, the Word of the
   Father; and came to us, for the Word was made flesh that He might dwell
   among us. His coming indicates His humanity; His abiding, His divinity.
   It is His Godhead towards which, His humanity whereby, we make
   progress. Had He not become that whereby we might advance, we should
   never attain to Him who abideth ever.

   9. "Why," He says, "do ye not understand my speech? Even because ye
   cannot hear my word." And so they could not understand, because they
   could not hear. And whence could they not hear, but just because they
   refused to be set right by believing? And why so? "Ye are of your
   father the devil." How long do ye keep speaking of a father? How often
   will ye change your fathers,--at one time Abraham, at another God? Hear
   from the Son of God whose children ye be: "Ye are of your father the
   devil."

   10. Here, now, we must beware of the heresy of the Manicheans, which
   affirms that there is a certain principle of evil, and a certain family
   of darkness with its princes, which had the presumption to fight
   against God; but that God, not to let His kingdom be subdued by the
   hostile family, despatched against them, as it were, His own offspring,
   princes of His own [kingdom of] light; and so subdued that race from
   which the devil derives his origin. From thence, also, they say our
   flesh derives its origin, and accordingly think the Lord said, "Ye are
   of your father the devil," because they were evil, as it were, by
   nature, deriving their origin from the opposing family of darkness. So
   they err, so their eyes are blinded, so they make themselves the family
   of darkness, by believing a falsehood against Him who created them. For
   every nature is good; but man's nature has been corrupted by an evil
   will. What God made cannot be evil, if man were not [a cause of] evil
   to himself. But surely the Creator is Creator, and the creature a
   creature [a thing created]. The creature cannot be put on a level with
   the Creator. Distinguish between Him who made, and that which He made.
   The bench cannot be put on a level with the mechanic, nor the pillar
   with its builder; and yet the mechanic, though he made the bench, did
   not himself create the wood. But the Lord our God, in His omnipotence
   and by the Word, made what He made. He had no materials out of which to
   make all that He made, and yet He made it. For they were made because
   He willed it, they were made because He said it; but the things made
   cannot be compared with the Maker. If thou seekest a proper subject of
   comparison, turn thy mind to the only-begotten Son. How, then, were the
   Jews the children of the devil? By imitation, not by birth. Listen to
   the usual language of the Holy Scriptures. The prophet says to those
   very Jews, "Thy father was an Amorite, and thy mother a Hittite." [781]
   The Amorites were not a nation that gave origin to the Jews. The
   Hittites also were themselves of a nation altogether different from the
   race of the Jews. But because the Amorites and Hittites were impious,
   and the Jews imitated their impieties, they found parents for
   themselves, not of whom they were born, but in whose damnation they
   should share, because following their customs. But perhaps you inquire,
   Whence is the devil himself? From the same source certainly as the
   other angels. But the other angels continued in their obedi ence. He,
   by disobedience and pride, fell as an angel, and became a devil.

   11. But listen now to what the Lord says: "Ye," said He, "are of your
   father the devil, and the lusts of your father ye will do." This is how
   ye are his children, because such are your lusts, not because ye are
   born of him. What are his lusts? "He was a murderer from the
   beginning." This it is that explains, "the lusts of your father ye will
   do." "Ye seek to kill me, a man that telleth you the truth." He, too,
   had ill-will to man, and slew man. For the devil, in his ill-will to
   man, assuming the guise of a serpent, spoke to the woman, and from the
   woman instilled his poison into the man. They died by listening to the
   devil, [782] whom they would not have listened to had they but listened
   to the Lord; for man, having his place between Him who created and him
   who was fallen, ought to have obeyed the Creator, not the deceiver.
   Therefore "he was a murderer from the beginning." Look at the kind of
   murder, brethren. The devil is called a murderer not as armed with a
   sword, or girded with steel. He came to man, sowed his evil
   suggestions, and slew him. Think not, then, that thou art not a
   murderer when thou persuadest thy brother to evil. If thou persuadest
   thy brother to evil, thou slayest him. And to let thee know that thou
   slayest him, listen to the psalm: "The sons of men, whose teeth are
   spears and arrows, and their tongue a sharp sword." [783] Ye, then,
   "will do the lusts of your father;" and so ye go madly after the flesh,
   because ye cannot go after the spirit. "He was a murderer from the
   beginning;" at least in the case of the first of mankind. From the very
   time that murder [manslaughter] could possibly be committed, he was a
   murderer [manslayer]. Only from the time that man was made could
   manslaughter be committed. For man could not be slain unless man was
   previously made. Therefore, "he was a murderer from the beginning." And
   whence a murderer? "And he stood [abode] not in the truth." Therefore
   he was in the truth, and fell by not standing in it. And why "stood he
   not in the truth"? "Because the truth is not in him;" not as in Christ.
   In such a way is the truth [in Him], that Christ Himself is the Truth.
   If, then, he had stood in the truth, he would have stood in Christ; but
   "he abode not in the truth, because there is no truth in him."

   12. "When he speaketh a lie, he speaketh of his own: for he is a liar,
   and the father of it." [784] What is this? You have heard the words of
   the Gospel: you have received them with attention. Here now, I repeat
   them, that you may clearly understand the subject of your thoughts. The
   Lord said those things of the devil which ought to have been said of
   the devil by the Lord. That "he was a murderer from the beginning" is
   true, for he slew the first man; "and he abode not in the truth," for
   he lapsed from the truth. "When he speaketh a lie," to wit, the devil
   himself, "he speaketh of his own;" for he is a liar, and its [his]
   father." From these words some have thought that the devil has a
   father, and have inquired who was the father of the devil. Indeed this
   detestable error of the Manicheans has found means down to this present
   time wherewith to deceive the simple. For they are wont to say, Suppose
   that the devil was an angel, and fell; and with him sin began as you
   say; but, Who was his father? We, on the contrary, reply, Who of us
   ever said that the devil had a father? And they, on the other hand,
   rejoin, The Lord saith, and the Gospel declares, speaking of the devil,
   "He was a murderer from the beginning, and abode not in the truth,
   because there is no truth in him. When he speaketh a lie, he speaketh
   of his own: for he is a liar, and his father."

   13. Hear and understand. I shall not send thee far away [for the
   meaning]; understand it from the words themselves. The Lord called the
   devil the father of falsehood. What is this? Hear what it is, only
   revolve the words themselves, and understand. It is not every one who
   tells a lie that is the father of his lie. For if thou hast got a lie
   from another, and uttered it, thou indeed hast lied in giving utterance
   to the lie; but thou art not the father of that lie, because thou hast
   got it from another. But the devil was a liar of himself. He begat his
   own falsehood; he heard it from no one. As God the Father begat as His
   Son the Truth, so the devil, having fallen, begat falsehood as his son.
   Hearing this, recall now and reflect upon the words of the Lord. Ye
   catholic minds, consider what ye have heard; attend to what He says.
   "He"--who? The devil--"was a murderer from the beginning." We admit
   it,--he slew Adam. "And he abode not in the truth." We admit it, for he
   lapsed from the truth. "Because there is no truth in him." True: by
   falling away from the truth he has lost its possession. "When he
   speaketh a lie, he speaketh of his own: for he is a liar, and the
   father of it." He is both a liar, and the father of lies. For thou, it
   may be, art a liar, because thou utterest a lie; but thou art not its
   father. For if thou hast got what thou sayest from the devil, and hast
   believed the devil, thou art a liar, but not the father of the lie. But
   he, because he got not elsewhere the lie wherewith in serpent-form he
   slew man as if by poison, is the father of lies just as God is Father
   of truth. Withdraw, then, from the father of lies: make haste to the
   Father of truth; embrace the truth, that you may enter into liberty.

   14. Those Jews, then, spake what they saw with their father. And what
   was that but falsehood? But the Lord saw with His Father what He should
   speak; and what was that, but Himself? What, but the Word of the
   Father? What, but the truth of the Father, eternal itself, and
   co-eternal with the Father? He, then, "was a murderer from the
   beginning, and abode not in the truth, because there is no truth in
   him; when he speaketh a lie, he speaketh of his own, for he is a
   liar,"--and not only a liar, but also "the father of it;" that is, of
   the very lie that he speaks he is the father, for he himself begat his
   lie. "And because I tell you the truth, ye believe me not. Which of you
   convicteth me of sin," as I convict both you and your father? "If I say
   the truth, why do ye not believe me," but just because ye are the
   children of the devil?

   15. "He that is of God heareth God's words: ye therefore hear them not,
   because ye are not of God." Here, again, it is not of their nature as
   men, but of their depravity, that you are to think. In this way they
   are of God, and yet not of God. By nature they are of God, in depravity
   they are not of God. Give heed, I pray you. In the gospel you have the
   remedy against the poisonous and impious errors of the heretics. For of
   these words also the Manicheans are accustomed to say, See, here there
   are two natures, [785] --the one good and the other bad; the Lord says
   it. What says the Lord? "Ye therefore hear me not, because ye are not
   of God." This is what the Lord says. What then, he rejoins, dost thou
   say to that? Hear what I say. They are both of God, and not of God. By
   nature they are of God: by depravity they are not of God; for the good
   nature which is of God sinned voluntarily by believing the persuasive
   words of the devil, and was corrupted; and so it is seeking a
   physician, because no longer in health. That is what I say. But thou
   thinkest it impossible that they should be of God, and yet not of God.
   Hear why it is not impossible. They are of God, and yet not of God, in
   the same way as they are the children of Abraham, and yet not the
   children of Abraham. Here you have it. It is not as you say. Hearken to
   the Lord Himself; it is He that said to them, "I know that ye are the
   children of Abraham." Could there be any lie with the Lord? Surely not.
   Then is it true what the Lord said? It is true. Then it is true that
   they were the children of Abraham? It is true. But listen to Himself
   denying it. He who said, "Ye are the children of Abraham," Himself
   denied that they were the children of Abraham. "If ye are Abraham's
   children, do the deeds of Abraham. But now ye seek to kill me, a man
   that telleth you the truth, which I have heard from God: this did not
   Abraham. Ye do the works of your father," that is, of the devil. How,
   then, were they both Abraham's children, and yet not his children? Both
   states He showed in them. They were both Abraham's children in their
   carnal origin, and not his children in the sin of following the
   persuasion of the devil. So, also, apply it to our Lord and God, that
   they were both of Him, and not of Him. How were they of Him? Because He
   it was that created the man of whom they were born. How were they of
   Him? Because He is the Architect of nature,--Himself the Creator of
   flesh and spirit. How, then, were they not of Him? Because they had
   made themselves depraved. They were no longer of Him, because,
   imitating the devil, they had become the children of the devil.

   16. Therefore came the Lord God to man as a sinner. Thou hast heard the
   two names, both man and sinner. As man, he is of God; as a sinner, he
   is not of God. Let the moral evil [786] in man be distinguished from
   his nature. Let that nature be owned, to the praise of the Creator; let
   the evil be acknowledged, that the physician may be called in to its
   cure. When the Lord then said, "He that is of God heareth the words of
   God: ye therefore hear them not, because ye are not of God." He did not
   distinguish the value of different natures, or find, beyond their own
   soul and body, any nature in men which had not been vitiated by sin;
   but foreknowing those who should yet believe, them He called of God,
   because yet to be born again of God by the adoption of regeneration. To
   these apply the words "He that is of God heareth the words of God." But
   that which follows, "Ye therefore hear them not, because ye are not of
   God," was said to those who were not only corrupted by sin (for this
   evil was common to all), but also foreknown as those who would not
   believe with the faith that alone could deliver them from the bondage
   of sin. On this account He foreknew that those to whom He so spake
   would continue in that which they derived from the devil, that is, in
   their sins, and would die in the impiety in which they resembled him;
   and would not come to the regeneration wherein they would be the
   children of God, that is, be born of the God by whom they were created
   as men. In accordance with this predestinating purpose did the Lord
   speak; and not that He had found any man amongst them who either by
   regeneration was already of God, or by nature was no longer of God.
     __________________________________________________________________

   [775] Rom. viii. 3.

   [776] Matt. iv. 19.

   [777] Gal. iii. 16, 29.

   [778] Rom. xi. 17.

   [779] In some editions, "to be cleansed."

   [780] Matt. iii. 7-9.

   [781] Ezek. xvi. 3.

   [782] Gen. iii. 1.

   [783] Ps. lvii. 4.

   [784] In this and the following paragraph, Augustin deals with the
   rendering given to these words by the Manichæans in support of their
   heresy, stated in section 10. The words "pater ejus" (ho pater autou),
   taken by themselves, might of course mean either "his father" or "the
   father of it" [i.e. of falsehood]. Both the Greek idiom and the context
   require the latter, but the Manichæans adopted the former, and made the
   passage run, "for he [i.e. the devil] is a liar, and [so is] his
   father." Hence the question they are made to put afterwards, "Who was
   his [the devil's] father?" and our author's exposition of the
   passage.--Tr.

   [785] That is, in man. Compare section 10.--Tr.

   [786] Vitium.
     __________________________________________________________________

   Tractate XLIII.

   Chapter VIII. 48-59

   1. In that lesson of the holy Gospel which has been read to-day, from
   power we learn patience. For what are we as servants to the Lord, as
   sinners to the Just One, as creatures to the Creator? Howbeit, just as
   in what we are evil, we are so of ourselves; so in whatever respects we
   are good, we are so of Him, and through Him. And nothing does man so
   seek as he does power. He has great power in the Lord Christ; but let
   him first imitate His patience, that he may attain to power. Who of us
   would listen with patience if it were said to him, "Thou hast a devil"?
   as was said to Him, who was not only bringing men to salvation, but
   also subjecting devils to His authority.

   2. For when the Jews had said, "Say we not well that thou art a
   Samaritan, and hast a devil?" of these two charges cast at Him, He
   denied the one, but not the other. For He answered and said, "I have
   not a devil." He did not say, I am not a Samaritan; and yet the two
   charges had been made. Although He returned not cursing with cursing,
   although He met not slander with slander, yet was it proper for Him to
   deny the one charge and not to deny the other. And not without a
   purpose, brethren. For Samaritan means keeper. [787] He knew that He
   was our keeper. For "He that keepeth Israel neither slumbereth nor
   sleepeth;" [788] and, "Except the Lord keep the city, they wake in vain
   who keep it." [789] He then is our Keeper who is our Creator. For did
   it belong to Him to redeem us, and would it not be His to preserve us?
   Finally, that you may know more fully the hidden reason [790] why He
   ought not to have denied that He was a Samaritan, call to mind that
   well-known parable, where a certain man went down from Jerusalem to
   Jericho, and fell among thieves, who wounded him severely, and left him
   half dead on the road. A priest came along and took no notice of him. A
   Levite came up, and he also passed on his way. A certain Samaritan came
   up--He who is our Keeper. He went up to the wounded man. He exercised
   mercy, and did a neighbor's part to one whom He did not account an
   alien. [791] To this, then, He only replied that He had not a devil,
   but not that He was not a Samaritan.

   3. And then after such an insult, this was all that He said of His own
   glory: "But I honor," said He, "my Father, and ye dishonor me." That
   is, I honor not myself, that ye may not think me arrogant. I have One
   to honor; and did ye recognize me, just as I honor the Father, so would
   ye also honor me. I do what I ought; ye do not what ye ought.

   4. "And I," said He, "seek not mine own glory: there is one that
   seeketh and judgeth." Whom does He wish to be understood but the
   Father? How, then, does He say in another place, "The Father judgeth no
   man, but hath committed all judgment unto the Son," [792] while here He
   says, "I seek not mine own glory: there is one that seeketh and
   judgeth"? If, then, the Father judgeth, how is it that He judgeth no
   man, but hath committed all judgment unto the Son?

   5. In order to solve this point, attend. It may be solved by [quoting]
   a similar mode of speaking. Thou hast it written, "God tempteth not any
   man;" [793] and again thou hast it written, "The Lord your God tempteth
   you, to know whether you love Him." [794] Just the point in dispute,
   you see. For how does God tempt not any man, and how does the Lord your
   God tempt you, to know whether ye love Him? It is also written, "There
   is no fear in love but perfect love casteth out fear;" [795] and in
   another place it is written, "The fear of the Lord is clean, enduring
   for ever." [796] Here also is the point in dispute. For how does
   perfect love cast out fear, if the fear of the Lord, which is clean,
   endureth for ever?

   6. We are to understand, then, that there are two kinds of temptation:
   one, that deceives; the other, that proves. As regards that which
   deceives, God tempteth not any man; as regards that which proves, the
   Lord your God tempteth you, that He may know whether ye love Him. But
   here again, also, there arises another question, how He tempteth that
   He may know, from whom, prior to the temptation, nothing can be hid. It
   is not that God is ignorant; but it is said, that He may know, that is,
   that He may make you to know. Such modes of speaking are found both in
   our ordinary conversation, and in writers of eloquence. Let me say a
   word on our style of conversation. We speak of a blind ditch, not
   because it has lost its eyes, but because by lying hid it makes us
   blind to its existence. One speaks of "bitter lupins," that is, "sour;"
   not that they themselves are bitter, but because they occasion
   bitterness to those who taste them. [797] And so there are also
   expressions of this sort in Scripture. Those who take the trouble to
   attain a knowledge of such points have no trouble in solving them. And
   so "the Lord your God tempts you, that He may know." What is this,
   "that He may know"? That He may make you to know "if you love Him." Job
   was unknown to himself, but he was not unknown to God. He led the
   tempter into [Job], and brought him to a knowledge of himself.

   7. What then of the two fears? There is a servile fear, and there is a
   clean [chaste] fear: there is the fear of suffering punishment, there
   is another fear of losing righteousness. That fear of suffering
   punishment is slavish. What great thing is it to fear punishment? The
   vilest slave and the cruelest robber do so. It is no great thing to
   fear punishment, but great it is to love righteousness. Has he, then,
   who loves righteousness no fear? Certainly he has; not of incurring of
   punishment, but of losing righteousness. My brethren, assure yourselves
   of it, and draw your inference from that which you love. Some one of
   you is fond of money. Can I find any one, think you, who is not so? Yet
   from this very thing which he loves he may understand my meaning. He is
   afraid of loss: why is he so? Because he loves money. In the same
   measure that he loves money, is he afraid of losing it. So, then, some
   one is found to be a lover of righteousness, who at heart is much more
   afraid of its loss, who dreads more being stripped of his
   righteousness, than thou of thy money. This is the fear that is
   clean--this [the fear] that endureth for ever. It is not this that love
   makes away with, or casteth out, but rather embraces it, and keeps it
   with it, and possesses it as a companion. For we come to the Lord that
   we may see Him face to face. And there it is this pure fear that
   preserves us; for such a fear as that does not disturb, but reassure.
   The adulterous woman fears the coming of her husband, and the chaste
   one fears her husband's departure.

   8. Therefore, as, according to one kind of temptation, "God tempteth
   not any man;" but according to another, "The Lord your God tempteth
   you;" and according to one kind of fear, "there is no fear in love; but
   perfect love casteth out fear;" but according to another, "the fear of
   the Lord is clean, enduring for ever;"--so also, in this passage,
   according to one kind of judgment, "the Father judgeth no man, but hath
   committed all judgment unto the Son;" and according to another, "I,"
   said He, "seek not mine own glory: there is one that seeketh and
   judgeth."

   9. This point may also be solved from the word itself. Thou hast penal
   judgment spoken of in the Gospel: "He that believeth not is judged
   [798] already;" and in another place, "The hour is coming, when those
   who are in the graves shall hear His voice, and shall come forth; they
   that have done good, unto the resurrection of life; and they that have
   done evil, unto the resurrection of judgment." [799] You see how He has
   put judgment for condemnation and punishment. And yet if judgment were
   always to be taken for condemnation, should we ever have heard in the
   psalm, "Judge me, O God"? In the former place, judgment is used in the
   sense of inflicting pain; here, it is used in the sense of discernment.
   [800] How so? Just because so expounded by him who says, "Judge me, O
   God." For read, and see what follows. What is this "Judge me, O God,"
   but just what he adds, "and discern [801] my cause against an unholy
   nation"? [802] Because then it was said, "Judge me, O God, and discern
   [the true merits of] my cause against an unholy nation;" similarly now
   said the Lord Christ, "I seek not mine own glory: there is one that
   seeketh and judgeth." How is there "one that seeketh and judgeth"?
   There is the Father, who discerns and distinguishes between my glory
   and yours. For ye glory in the spirit of this present world. Not so do
   I who say to the Father, "Father, glorify Thou me with that glory which
   I had with Thee before the world was." [803] What is "that glory"? One
   altogether different from human inflation. Thus doth the Father judge.
   And so to "judge" is to "discern." [804] And what does He discern? The
   glory of His Son from the glory of mere men; for to that end is it
   said, "God, Thy God, hath anointed Thee with the oil of gladness above
   Thy fellows." [805] For not because He became man is He now to be
   compared with us. We, as men, are sinful, He is sinless; we, as men,
   inherit from Adam both death and delinquency, He received from the
   Virgin mortal flesh, but no iniquity. In fine, neither because we wish
   it are we born, nor as long as we wish it do we live, nor in the way
   that we wish it do we die: but He, before He was born, chose of whom He
   should be born; at His birth He brought about the adoration of the
   Magi; He grew as an infant, and showed Himself God by His miracles, and
   surpassed man in His weakness. Lastly, He chose also the manner of His
   death, that is, to be hung on the cross, and to fasten the cross itself
   on the foreheads of believers, so that the Christian may say, "God
   forbid that I should glory, save in the cross of our Lord Jesus
   Christ." [806] On the very cross, when He pleased, He made His body be
   taken down, and departed; in the very sepulchre, as long as it pleased
   Him, He lay; and, when He pleased, He arose as from a bed. So, then,
   brethren, in respect to His very form as a servant (for who can speak
   of that other form as it ought to be spoken of, "In the beginning was
   the Word, and the Word was with God, and the Word was God"?)--in
   respect, I say, to His very form as a servant, the difference is great
   between the glory of Christ and the glory of other men. Of that glory
   He spoke, when the devil-possessed heard Him say, "I seek not mine own
   glory: there is one that seeketh and judgeth."

   10. But what sayest Thou, O Lord, of Thyself? "Verily, verily, I say
   unto you, If a man keep my saying, he shall never see death." Ye say,
   "Thou hast a devil." I call you to life: keep my word and ye shall not
   die. They heard, "He shall never see death who keepeth my word," and
   were angry, because already dead in that death from which they might
   have escaped. "Then said the Jews, Now we know that thou hast a devil.
   Abraham is dead, and the prophets; and thou sayest, If a man keep my
   saying, he shall never taste of death." See how Scripture speaks: "He
   shall not see," that is, "taste of death." "He shall see death--he
   shall taste of death." Who seeth? Who tasteth? What eyes has a man to
   see with when he dies? When death at its coming shuts up those very
   eyes from seeing aught, how is it said, "he shall not see death"? With
   what palate, also, and with what jaws can death be tasted, that its
   savor may be discovered? When it taketh every sense away, what will
   remain in the palate? But here, "he will see," and "he will taste," are
   used for that which is really the case, he will know by experience.

   11. Thus spake the Lord (it is scarcely sufficient to say), as one
   dying to dying men; for "to the Lord also belong the issues from
   death," [807] as saith the psalm. Seeing, then, He was both speaking to
   those destined to die, and speaking as one appointed to death Himself,
   what mean His words, "He who keepeth my saying shall never see death;"
   save that the Lord saw another death, from which He was come to deliver
   us--the second death, death eternal, the death of hell, [808] the death
   of damnation with the devil and his angels? This is real death; for
   that other is only a removal. What is that other death? The leaving of
   the body--the laying down of a heavy burden; provided another burden be
   not carried away, to drag the man headlong to hell. Of that real death
   then did the Lord say, "He who keepeth my saying shall never see
   death."

   12. Let us not be frightened at that other death, but let us fear this
   one. But, what is very grievous, many, through a perverse fear of that
   other, have fallen into this. It has been said to some, Adore idols;
   for if you do it not, you shall be put to death: or, as Nebuchadnezzar
   said, If you do not, you shall be thrown into the furnace of flaming
   fire. Many feared and adored. Shrinking from death, they died. Through
   fear of the death which cannot be escaped, they fell into that which
   they might happily have escaped, had they not, unhappily, been afraid
   of that which is inevitable. As a man, thou art born--art destined to
   die. Whither wilt thou go to escape death? What wilt thou do to escape
   it? That thy Lord might comfort thee in thy necessary subjection to
   death, of His own good pleasure He condescended to die. When thou seest
   the Christ lying dead, art thou reluctant to die? Die then thou must;
   thou hast no means of escape. Be it today, be it tomorrow; it is to
   be--the debt must be paid. What, then, does a man gain by fearing,
   fleeing, hiding himself from discovery by his enemy? Does he get
   exemption from death? No, but that he may die a little later. He gets
   not security against his debt, but asks a respite. Put it off as long
   as you please, the thing so delayed will come at last. Let us fear that
   death which the three men feared when they said to the king, "God is
   able to deliver us even from that flame; and if not," etc. [809] There
   was there the fear of that death which the Lord now threatens, when
   they said, But also if He be not willing openly to deliver us, He can
   crown us with victory in secret. Whence also the Lord, when on the eve
   of appointing martyrs and becoming the head-martyr Himself, said, "Be
   not afraid of them that kill the body, and after that have no more that
   they can do." How "have they no more that they can do"? What if, after
   having slain one, they threw his body to be mangled by wild beasts, and
   torn to pieces by birds? Cruelty seems still to have something it can
   do. But to whom is it done? He has departed. The body is there, but
   without feeling. The tenement lies on the ground, the tenant is gone.
   And so "after that they have no more that they can do;" for they can do
   nothing to that which is without sensation. "But fear Him who hath
   power to destroy both body and soul, in hell fire." [810] Here is the
   death that He spake of when He said, "He that keepeth my saying shall
   never see death." Let us keep then, brethren, His own word in faith, as
   those who are yet to attain to sight, when the liberty we receive has
   reached its fullness.

   13. But those men, indignant, yet dead, and predestinated to death
   eternal, answered with insults, and said, "Now we know that thou hast a
   devil. Abraham is dead, and the prophets." But not in that death which
   the Lord meant to be understood was either Abraham dead or the
   prophets. For these were dead, and yet they live: those others were
   alive, and yet they had died. For, replying in a certain place to the
   Sadducees, when they stirred the question of the resurrection, the Lord
   Himself speaks thus: "But as touching the resurrection of the dead,
   have ye not read how the Lord said to Moses from the bush, I am the God
   of Abraham, and the God of Isaac, and the God of Jacob? He is not the
   God of the dead, but of the living." [811] If, then, they live, let us
   labor so to live, that after death we may be able to live with them.
   "Whom makest thou thyself," they add, that thou sayest, "he shall never
   see death who keepeth my saying," when thou knowest that both Abraham
   is dead and the prophets?

   14. "Jesus answered, If I glorify myself, my glory is nothing: it is my
   Father that glorifieth me." He said this on account of their saying,
   "Whom makest thou thyself?" For He refers His glory to the Father, of
   whom it is that He is God. From this expression also the Arians
   sometimes revile our faith, and say, See, the Father is greater; for at
   all events He glorifies the Son. Heretic, hast thou not read of the Son
   Himself also saying that He glorifies His Father? [812] If both He
   glorifieth the Son, and the Son glorifieth the Father, lay aside thy
   stubbornness, acknowledge the equality, correct thy perversity.

   15. "It is," then, said He, "my Father that glorifieth me; of whom ye
   say, that He is your God: and ye have not known Him." See, my brethren,
   how He shows that God Himself is the Father of the Christ, who was
   announced also to the Jews. I say so for this reason, that now again
   there are certain heretics who say that the God revealed in the Old
   Testament is not the Father of Christ, but some prince or other, I know
   not what, of evil angels. There are Manicheans who say so; there are
   Marcionites who say so. There are also, perhaps, other heretics, whom
   it is either unnecessary to mention, or all of whom I cannot at present
   recall; yet there have not been wanting those who said this. Attend,
   then, that you may have something also to affirm against such. Christ
   the Lord calleth Him His Father whom they called their God, and did not
   know; for had they known [that God] Himself they would have received
   His Son. "But I," said He, "know Him." To those judging after the flesh
   He might have seemed from such words to be self-assuming, because He
   said, "I know Him." But see what follows: "If I should say that I know
   Him not, I shall be a liar like unto you." Let not, then,
   self-assumption be so guarded against as to cause the relinquishment of
   truth. "But I know Him, and keep His saying." The saying of the Father
   He was speaking as Son; and He Himself was the Word of the Father, that
   was speaking to men.

   16. "Your father Abraham rejoiced to see my day; and he saw, and was
   glad." Abraham's seed, Abraham's Creator, bears a great testimony to
   Abraham. "Abraham rejoiced," He says, "to see my day." He did not fear,
   but "rejoiced to see it." For in him there was the love that casteth
   out fear. [813] He says not, rejoiced because he saw; but "rejoiced
   that he might see." Believing, at all events, he rejoiced in hope to
   see with the understanding. "And he saw." And what more could the Lord
   Jesus Christ say, or what more ought He to have said? "And he saw," He
   says, "and was glad." Who can unfold this joy, my brethren? If those
   rejoiced whose bodily eyes were opened by the Lord, what joy was his
   who saw with the eyes of his soul the light ineffable, the abiding
   Word, the brilliance that dazzles the minds of the pious, the unfailing
   Wisdom, God abiding with the Father, and at some time come in the flesh
   and yet not to withdraw from the bosom of the Father? All this did
   Abraham see. For in saying "my day," it may be uncertain of what He
   spake; whether the day of the Lord in time, when He should come the
   flesh, or that day of the Lord which knows not a dawn, and knows no
   decline. But for my part I doubt not that father Abraham knew it all.
   And where shall I find it out? Ought the testimony of our Lord Jesus
   Christ to satisfy us? Let us suppose that we cannot find it out, for
   perhaps it is difficult to say in what sense it is clear that Abraham
   "rejoiced to see the day" of Christ, "and saw it, and was glad." And
   though we find it not, can the Truth have lied? Let us believe the
   Truth, and cherish no doubt of Abraham's merited rewards. [814] Yet
   listen to one passage that occurs to me meanwhile. When father Abraham
   sent his servant to seek a wife for his son Isaac, he bound him by this
   oath, to fulfill faithfully what he was commanded, and know also for
   himself what to do. For it was a great matter that was in hand when
   marriage was sought for Abraham's seed. But that the servant might
   apprehend what Abraham knew, that it was not offspring after the flesh
   he desired, nor anything of a carnal kind concerning his race that was
   referred to, he said to the servant whom he sent, "Put thy hand under
   my thigh, and swear by the God of heaven." [815] What connection has
   the God of heaven with Abraham's thigh? Already you understand the
   mystery: [816] by thigh is meant race. And what was that swearing, but
   the signifying that of Abraham's race would the God of heaven come in
   the flesh? Fools find fault with Abraham because he said, Put thy hand
   under my thigh. Those who find fault with Christ's flesh find fault
   with Abraham's conduct. But let us, brethren, if we acknowledge the
   flesh of Christ as worthy of veneration, despise not that thigh, but
   receive it as spoken of prophetically. For a prophet also was Abraham.
   Whose prophet? Of his own seed, and of his Lord. To his own seed he
   pointed in saying, "Put thy hand under my thigh." To his Lord he
   pointed in adding, "and swear by the God of heaven."

   17. The angry Jews replied, "Thou art not yet fifty years old, and hast
   thou seen Abraham?" And the Lord: "Verily, verily, I say unto you,
   Before Abraham was made, I am." [817] Weigh the words, and get a
   knowledge of the mystery. "Before Abraham was made." Understand, that
   "was made" refers to human formation; but "am" to the Divine essence.
   "He was made," because Abraham was a creature. He did not say, Before
   Abraham was, I was; but, "Before Abraham was made," who was not made
   save by me, "I am." Nor did He say this, Before Abraham was made I was
   made; for "In the beginning God created the heaven and the earth;"
   [818] and "in the beginning was the Word." [819] "Before Abraham was
   made, I am." Recognize the Creator--distinguish the creature. He who
   spake was made the seed of Abraham; and that Abraham might be made, He
   Himself was before Abraham.

   18. Hence, as if by the most open of all insults thrown at Abraham,
   they were now excited to greater bitterness. Of a certainty it seemed
   to them that Christ the Lord had uttered blasphemy in saying, "Before
   Abraham was made, I am." "Therefore took they up stones to cast at
   Him." To what could so great hardness have recourse, save to its like?
   "But Jesus" [acts] as man, as one in the form of a servant, as lowly,
   as about to suffer, about to die, about to redeem us with His blood;
   not as He who is--not as the Word in the beginning, and the Word with
   God. For when they took up stones to cast at Him, what great thing were
   it had they been instantly swallowed up in the gaping earth, and found
   the inhabitants of hell in place of stones? It were not a great thing
   to God; but better was it that patience should be commended than power
   exerted. Therefore "He hid Himself" from them, that He might not be
   stoned. As man, He fled from the stones; but woe to those from whose
   stony hearts God has fled?
     __________________________________________________________________

   [787] Samaria, Hebrew smrvn, literally, "a keep," from smr to keep, to
   guard; hence, according to Augustin, "Samaritan," smrny, a keeper, a
   guardian.--Tr.

   [788] Ps. cxxi. 4.

   [789] Ps. cxxvii. 1.

   [790] Mysterium.

   [791] Luke x. 30-37.

   [792] Chap. v. 22.

   [793] Jas. i. 13.

   [794] Deut. xiii. 3.

   [795] 1 John iv. 18.

   [796] Ps. xix. 9.

   [797] Virg. Georg. lib. i. 75: Tristes lupinos non quia ipsi sunt
   tristes, sed quia gustati contristant, hoc est, tristes faciunt.

   [798] Judicatus. John iii. 18.

   [799] Judicium. John v. 28, 29.

   [800] Discretionem, discerne,--legal terms, implying the judicial
   expiscation and discriminating of the real facts and merits of a case,
   by sifting the evidence and separating the true from the false.

   [801] See previous note.

   [802] Ps. xliii. 1.

   [803] John xvii. 5.

   [804] Discretionem, discerne,--legal terms, implying the judicial
   expiscation and discriminating of the real facts and merits of a case,
   by sifting the evidence and separating the true from the false.

   [805] Ps. xlv. 7.

   [806] Gal. vi. 14.

   [807] Ps. lxviii. 20.

   [808] Gehennarum.

   [809] Dan. iii. 16-18.

   [810] "In the gehenna of fire." Matt. x. 28, and Luke xii. 4, 5.

   [811] Matt. xxii. 31, 32; Ex. iii. 6.

   [812] Chap. xvii. 4.

   [813] 1 John iv. 18.

   [814] Meritis.

   [815] Gen. xxiv. 2-4.

   [816] Sacramentum.

   [817] Antequam Abraham fieret ego sum. Greek, "prin 'Abraam genesthai,
   ego eimi."

   [818] Gen. i. 1.

   [819] Chap. i. 1.
     __________________________________________________________________

   Tractate XLIV.

   Chapter IX

   1. We have just read the long lesson of the man born blind, whom the
   Lord Jesus restored to the light; but were we to attempt handling the
   whole of it, and considering, according to our ability, each passage in
   a way proportionate to its worth, the day would be insufficient.
   Wherefore I ask and warn your Charity not to require any words of ours
   on those passages whose meaning is manifest; for it would be too
   protracted to linger at each. I proceed, therefore, to set forth
   briefly the mystery of this blind man's enlightenment. All, certainly,
   that was done by our Lord Jesus Christ, both works and words, are
   worthy of our astonishment and admiration: His works, because they are
   facts; His words, because they are signs. If we reflect, then, on what
   is signified by the deed here done, that blind man is the human race;
   for this blindness had place in the first man, through sin, from whom
   we all draw our origin, not only in respect of death, but also of
   unrighteousness. For if unbelief is blindness, and faith enlightenment,
   whom did Christ find a believer at His coming? seeing that the apostle,
   belonging himself to the family of the prophets, says: "And we also in
   times past were by nature the children of wrath, even as others." [820]
   If "children of wrath," then children of vengeance, children of
   punishment, children of hell. For how is it "by nature," save that
   through the first man sinning moral evil rooted itself in us as a
   nature? If evil has so taken root within us, every man is born mentally
   blind. For if he sees, he has no need of a guide. If he does need one
   to guide and enlighten him, then is he blind from his birth.

   2. The Lord came: what did He do? He set forth a great mystery. "He
   spat on the ground," He made clay of His spittle; for the Word was made
   flesh. [821] "And He anointed the eyes of the blind man." The anointing
   had taken place, and yet he saw not. He sent him to the pool which is
   called Siloam. But it was the evangelist's concern to call our
   attention to the name of this pool; and he adds, "Which is interpreted,
   Sent." You understand now who it is that was sent; for had He not been
   sent, none of us would have been set free from iniquity. Accordingly he
   washed his eyes in that pool which is interpreted, Sent--he was
   baptized in Christ. If, therefore, when He baptized him in a manner in
   Himself, He then enlightened him; when He anointed Him, perhaps He made
   him a catechumen. [822] In many different ways indeed may the profound
   meaning of such a sacramental act be set forth and handled; but let
   this suffice your Charity. You have heard a great mystery. Ask a man,
   Are you a Christian? His answer to you is, I am not, if he is a pagan
   or a Jew. But if he says, I am; you inquire again of him, Are you a
   catechumen or a believer? If he reply, A catechumen; he has been
   anointed, but not yet washed. But how anointed? Inquire, and he will
   answer you. Inquire of him in whom he believes. In that very respect in
   which he is a catechumen he says, In Christ. See, I am speaking in a
   way both to the faithful and to catechumens. What have I said of the
   spittle and the clay? That the Word was made flesh. This even
   catechumens hear; but that to which they have been anointed is not all
   they need; let them hasten to the font if they are in search of
   enlightenment.

   3. And now, because of certain points in the lesson before us, let us
   run over the words of the Lord, and of the whole lesson itself rather
   than make them a theme of discourse. "As He passed out, He saw a man
   who was blind;" blind, not from any cause whatever, but "from his
   birth." "And His disciples asked Him, Rabbi." You know that "Rabbi" is
   Master. They called Him Master, because they desired to learn. The
   question, at all events, they proposed to the Lord as a master, "Who
   did sin, this man, or his parents, that he was born blind?" Jesus
   answered, "Neither hath this man sinned, nor his parents," that he was
   born blind. What is this that He has said? If no man is sinless, were
   the parents of this blind man without sin? Was he himself either born
   without original sin, or had he committed none in the course of his
   lifetime? Because his eyes were closed, had his lusts lost their
   wakefulness? How many evils are done by the blind? From what evil does
   an evil mind abstain, even though the eyes are closed? He could not
   see, but he knew how to think, and perchance to lust after something
   which his blindness hindered him from attaining, and so still in his
   heart to be judged by the searcher of hearts. If, then, both his
   parents had sin, and the man himself had sin, wherefore said the Lord,
   "Neither hath this man sinned, nor his parents," but only in respect to
   the point on which he was questioned, "that he was born blind"? For his
   parents had sin; but not by reason of the sin itself did it come about
   that he was born blind. If, then, it was not through the parents' sin
   that he was born blind, why was he born blind? Listen to the Master as
   He teaches. He seeks one who believes, to give him understanding. He
   Himself tells us the reason why that man was born blind: "Neither hath
   this man sinned," He says, "nor his parents: but that the works of God
   should be made manifest in him."

   4. And then, what follows? "I must work the works of Him that sent me."
   See, here is that sent one [Siloam], wherein the blind man washed his
   face. And see what He said: "I must work the works of Him that sent me,
   while it is day." Recall to thy mind the way in which He gives
   universal glory to Him of whom He is: [823] for that One has the Son
   who is of Him; He Himself has no One of whom He is. [824] But
   wherefore, Lord, saidst Thou, "While it is day"? Hearken why He did so.
   "The night cometh when no man can work." Not even Thou, Lord. Will that
   night have such power that not even Thou, whose work the night is, wilt
   be able to work therein? For I think, Lord Jesus, nay I do not think,
   but believe and hold it sure, that Thou wast there when God said, "Let
   there be light, and there was light." [825] For if He made it by the
   Word, He made it by Thee: and therefore it is said, "All things were
   made by Him; and without Him was nothing made." [826] "God divided
   between the light and the darkness: the light He called Day, and the
   darkness He called Night." [827]

   5. What is that night wherein, when it comes, no one shall be able to
   work? Hear what the day is, and then thou wilt understand what the
   night is. But how shall we hear what the day is? Let Himself tell us:
   "As long as I am in this world, I am the light of the world." See, He
   Himself is the day. Let the blind man wash his eyes in the day, that he
   may behold the day. "As long," He says, "as I am in the world, I am the
   light of the world." Then will it be night of a kind unknown to me,
   when Christ will no longer be there; and so no one will be able to
   work. An inquiry remains, my brethren; patiently listen to me as I
   inquire. With you I inquire: With you shall I find Him to whom my
   inquiry is addressed. We are agreed; for it is expressly and definitely
   stated that the Lord proclaimed Himself in this place as the day, that
   is, the light of the world. "As long," He says, "as I am in this world,
   I am the light of the world." Therefore He Himself works. But how long
   is He in this world? Are we to think, brethren, that He was here then,
   and is here no longer? If we think so, then already, after the Lord's
   ascension, did that fearful night begin, when no one can work. If that
   night began after the Lord's ascension, how was it that the apostles
   wrought so much? Was that the night when the Holy Spirit came, and,
   filling all who were in one place, gave them the power of speaking in
   the tongues of every nation? [828] Was it night when that lame man was
   made whole at the word of Peter, or rather, at the word of the Lord
   dwelling in Peter? [829] Was it night when, as the disciples were
   passing by, the sick were laid in couches, that they might be touched
   at least by their shadow as they passed? [830] Yet, when the Lord was
   here, there was no one made whole by His shadow as He passed; but He
   Himself had said to the disciples, "Greater things than these shall ye
   do." [831] Yes, the Lord had said, "Greater things than these shall ye
   do;" but let not flesh and blood exalt itself: let such hear Him also
   saying, "Without me ye can do nothing." [832]

   6. What then? What shall we say of that night? When will it be, when no
   one shall be able to work? It will be that night of the wicked, that
   night of those to whom it shall be said in the end, "Depart into
   everlasting fire, prepared for the devil and his angels." But it is
   here called night, not flame, nor fire. Hearken, then, why it is also
   night. Of a certain servant He says, "Bind ye him hand and foot, and
   cast him into outer darkness." [833] Let man, then, work while he
   liveth, that he may not be overtaken by that night when no man can
   work. It is now that faith is working by love; and if now we are
   working, then this is the day--Christ is here. Hear His promise, and
   think Him not absent. It is Himself who hath said, "Lo, I am with you."
   How long? Let there be no anxiety in us who are alive; were it
   possible, with this very word we might place in perfect security the
   generations still to come. "Lo," He says," I am with you always, even
   to the end of the world." [834] That day, which is completed by the
   circuit of yonder sun, has but few hours; the day of Christ's presence
   extends even to the end of the world. But after the resurrection of the
   living and the dead, when He shall say to those placed at His right
   hand, "Come, ye blessed of my Father, receive the kingdom;" and to
   those at His left, "Depart into everlasting fire, prepared for the
   devil and his angels;" [835] then shall be the night when no man can
   work, but only get back what he has wrought before. There is a time for
   working, another for receiving; for the Lord shall render to every one
   according to his works. [836] While thou livest, be doing, if thou art
   to be doing at all; for then shall come that appalling night, to
   envelope the wicked in its folds. But even now every unbeliever, when
   he dies, is received within that night: there is no work to be done
   there. In that night was the rich man burning, and asking a drop of
   water from the beggar's finger; he mourned, agonized, confessed, but no
   relief was vouchsafed. He even endeavored to do good; for he said to
   Abraham, "Father Abraham, send Lazarus to my brethren, that he may tell
   them what is being done here, lest they also come into this place of
   torment." [837] Unhappy man! when thou wert living, then was the time
   for working: now thou art already in the night, in which no man can
   work.

   7. "When He had thus spoken, He spat on the ground, and made clay of
   the spittle, and He spread the clay upon his eyes, and said unto him,
   Go and wash in the pool of Siloam (which is, by interpretation, Sent).
   He went his way therefore, and washed, and came seeing." As these words
   are clear, we may pass them over.

   8. "The neighbors therefore, and those who saw him previously, for he
   was a beggar, said, Is not this he who sat and begged? Some said, It is
   he: others, No; but he is like him." The opening of his eyes had
   altered his countenance. "He said, I am he." His voice utters its
   gratitude, that it might not be condemned as ungrateful. "Therefore
   said they unto him, How were thine eyes opened? He answered, The man
   who is called Jesus made clay, and anointed mine eyes, and said unto
   me, Go to the pool of Siloam, and wash: and I went and washed, and
   saw." See, he is become the herald of grace; see, he preaches the
   gospel; endowed with sight, he becomes a confessor. That blind man
   makes confession, and the heart of the wicked was troubled; for they
   had not in their heart what he had now in his countenance. "They said
   to him, Where is he who hath opened thine eyes? He said, I know not."
   In these words the man's own soul was like that of one only as yet
   anointed, but not yet seeing. Let us so put it, brethren, as if he had
   that anointing in his soul. He preaches, and knows not the Being whom
   he preaches.

   9. "They brought to the Pharisees him who had been blind. And it was
   the Sabbath when Jesus made the clay, and opened his eyes. Then again
   the Pharisees also asked how he had received his sight. And he said
   unto them, He put clay upon mine eyes, and I washed, and do see.
   Therefore said some of the Pharisees;" not all, but some; for some were
   already anointed. What then said those who neither saw nor were
   anointed? "This man is not of God, because he keepeth not the Sabbath."
   He it was rather who kept it, who was without sin. For this is the
   spiritual Sabbath, to have no sin. In fact, brethren, it is of this
   that God admonishes us, when He commends the Sabbath to our notice:
   "Thou shalt do no servile work." [838] These are God's words when
   commending the Sabbath, "Thou shalt do no servile work." Now ask the
   former lessons, what is meant by servile work; [839] and listen to the
   Lord: "Every one that committeth sin is the servant of sin." [840] But
   these men, neither seeing, as I said, nor anointed, kept the Sabbath
   carnally, and profaned it spiritually. "Others said, How can a man that
   is a sinner do such miracles?" These were the anointed ones. "And there
   was a division among them." The day had divided between the light and
   the darkness. "They say then unto the blind man again, What sayest thou
   of him who hath opened thine eyes?" What is thy feeling about him? what
   is thine opinion? what is thy judgment? They sought how to revile the
   man, that he might be cast out of the synagogue, but be found by
   Christ. But he steadfastly expressed what he felt. For he said, "That
   he is a prophet." As yet, indeed, anointed only in heart, he does not
   thus far confess the Son of God, and yet he speaks not untruthfully.
   For the Lord saith of Himself, "A prophet is not without honor, save in
   his own country." [841]

   10. "Therefore the Jews did not believe concerning him, that he had
   been blind, and received his sight, till they called the parents of him
   that received his sight;" that is, who had been blind, and had come to
   the possession of sight. "And they asked them, saying, Is this your
   son, who ye say was born blind? how then doth he now see? His parents
   answered them, and said, We know that this is our son, and that he was
   born blind: but how he now seeth, we know not; or who hath opened his
   eyes, we know not. And they said, Ask himself; he is of age, let him
   speak of himself." He is indeed our son, and we might justly be
   compelled to answer for him as an infant, because then he could not
   speak for himself: from of old he has had power of speech, only now he
   sees: we have been acquainted with him as blind from his birth, we know
   him as having speech from of old, only now do we see him endowed with
   sight: ask himself, that you may be instructed; why seek to calumniate
   us? "These words spake his parents, because they feared the Jews: for
   the Jews had conspired already, that if any man did confess that He was
   Christ, he should be put out of the synagogue." It was no longer a bad
   thing to be put out of the synagogue. They cast out, but Christ
   received. "Therefore said his parents, He is of age, ask himself."

   11. "Then again called they the man who had been blind, and said unto
   him, Give God the glory." What is that, "Give God the glory"? Deny what
   thou hast received. Such conduct is manifestly not to give God the
   glory, but rather to blaspheme Him. "Give God," they say, "the glory:
   we know that this man is a sinner. Then said he, If he is a sinner, I
   know not: one thing I know, that whereas I was blind, now I see. Then
   said they to him, What did he to thee, how opened he thine eyes?" And
   he, indignant now at the hardness of the Jews, and as one brought from
   a state of blindness to sight, unable to endure the blind, "answered
   them, I have told you already, and ye have heard: wherefore would ye
   hear it again? Will ye also become his disciples?" What means, "Will ye
   also," but that I am one already? "Will ye also be so?" Now I see, but
   see not askance.

   12. "They cursed him, and said, Thou art his disciple." Such a
   malediction be upon us, and upon our children! For a malediction it is,
   if thou layest open their heart, not if thou ponderest the words. "But
   we are Moses' disciples. We know that God spake unto Moses: as for this
   fellow, we know not from whence he is." Would ye had known that "God
   spake to Moses!" ye would have also known that God preached by Moses.
   For ye have the Lord saying, "Had ye believed Moses, ye would have also
   believed me; for he wrote of me." [842] Is it thus ye follow the
   servant, and turn your back against the Lord? But not even the servant
   do ye follow; for by him ye would be guided to the Lord.

   13. "The man answered and said unto them, Herein is a marvellous thing,
   that ye know not from whence he is, and yet he hath opened mine eyes.
   Now we know that God heareth not sinners; but if any man is a
   worshipper of God, and doeth His will, him He heareth." He speaks still
   as one only anointed. For God heareth even sinners. For if God heard
   not sinners, in vain would the publican, casting his eyes on the
   ground, and smiting on his breast, have said, "Lord, be merciful to me
   a sinner." And that confession merited justification, as this blind man
   enlightenment. "Since the world began was it not heard that any man
   opened the eyes of one that was born blind. If this man were not of
   God, he could do nothing." With frankness, constancy, and truthfulness
   [he spoke]. For these things that were done by the Lord, by whom were
   they done but by God? Or when would such things be done by disciples,
   were not the Lord dwelling in them?

   14. "They answered and said unto him, Thou wast wholly born in sins."
   What means this "wholly"? Even to blindness of the eyes. But He who has
   opened his eyes, also saves him wholly: He will grant a resurrection at
   His right hand, who gave enlight enment to his countenance. "Thou wast
   altogether born in sins, and dost thou teach us? And they cast him
   out." They had made him their master; many questions had they asked for
   their own instruction, and they ungratefully cast forth their teacher.

   15. But, as I have already said before, brethren, when they expel, the
   Lord receiveth; for the rather that he was expelled, was he made a
   Christian. "Jesus heard that they had cast him out; and when He had
   found him, He said unto him, Dost thou believe on the Son of God?" Now
   He washes the face of his heart. "He answered and said," as one still
   only anointed, "Who is he, Lord, that I might believe on him? And Jesus
   said unto him, Thou hast both seen Him, and it is He that talketh with
   thee." The One is He that is sent; the other is one washing his face in
   Siloam, which is interpreted, Sent. And now at last, with the face of
   his heart washed, and a conscience purified, acknowledging Him not only
   as the son of man, which he had believed before, but now as the Son of
   God, who had assumed our flesh, "he said, Lord, I believe." It is but
   little to say, "I believe:" wouldst thou also see what he believes Him?
   "He fell down and worshipped Him."

   16. "And Jesus said to him." Now is He, the day, discerning between the
   light and the darkness. "For judgment am I come into this world; that
   they who see not might see, and they who see might be made blind." What
   is this, Lord? A weighty subject of inquiry hast Thou laid on the
   weary; but revive our strength that we may be able to understand what
   Thou hast said. Thou art come "that they who see not may see:" rightly
   so, for Thou art the light: rightly so, for Thou art the day: rightly
   so, for Thou deliverest from darkness: this every soul accepts, every
   one understands. What is this that follows, "And those who see may be
   made blind?" Shall then, because Thou art come, those be made blind who
   saw? Hear what follows, and perhaps thou wilt understand.

   17. By these words, then, were "some of the Pharisees" disturbed, "and
   said unto Him, Are we blind also?" Hear now what it is that moved them,
   "And they who see may be made blind." "Jesus said unto them, If ye were
   blind, ye should have no sin;" while blindness itself is sin. "If ye
   were blind," that is, if ye considered yourselves blind, if ye called
   yourselves blind, ye also would have recourse to the physician: "if"
   then in this way "ye were blind, ye should have no sin;" for I am come
   to take away sin. "But now ye say, We see; [therefore] your sin
   remaineth." Wherefore? Because by saying, "We see:" ye seek not the
   physician, ye remain in your blindness. This, then, is that which a
   little above we did not understand, when He said, "I am come, that they
   who see not may see;" for what means this, "that they who see not may
   see"? They who acknowledge that they do not see, and seek the
   physician, that they may receive sight. And "they who see may be made
   blind:" what means this, "they who see may be made blind"? That they
   who think they see, and seek not the physician, may abide in their
   blindness. Such discerning therefore of one from another He called
   judgment, when He said, "For judgment I am come into this world,"
   whereby He distinguishes the cause of those who believe and make
   confession from the proud, who think they see, and are therefore the
   more grievously blinded: just as the sinner, making confession, and
   seeking the physician, said to Him, "Judge me, O God, and discern my
   cause against the unholy nation," [843] --namely, those who say, "We
   see," and their sin remaineth. But it was not that judgment He now
   brought into the world, whereby in the end of the world He shall judge
   the living and the dead. For in respect to this He had said, "I judge
   no man;" [844] seeing that He came the first time, "not to judge the
   world, but that the world through Him might be saved." [845]
     __________________________________________________________________

   [820] Eph. ii. 3.

   [821] Chap. i. 14.

   [822] The name given to one who was under instruction for baptism, and
   for entrance into the full privileges of church membership.

   [823] Or, "from whom He proceeds." The Son is of the Father, but the
   Father is of none.

   [824] Or, "from whom He proceeds." The Son is of the Father, but the
   Father is of none.

   [825] Gen. i. 3.

   [826] Chap. i. 3.

   [827] Gen. i. 4, 5.

   [828] Acts ii. 1, 6.

   [829] Acts iii. 6-8.

   [830] Acts v. 15.

   [831] Chap. xiv. 12.

   [832] Chap. xv. 5.

   [833] Matt. xxii. 13.

   [834] Matt. xxviii. 28.

   [835] Matt. xxv. 34, 41.

   [836] Matt. xvi. 27.

   [837] Luke xvi. 24-28.

   [838] Lev. xxiii. 8.

   [839] Tract. xx. 2.

   [840] Chap. viii. 34.

   [841] Matt. xiii. 57.

   [842] Chap. v. 46.

   [843] Ps. xliii. 1.

   [844] Chap. viii. 15.

   [845] Chap. iii. 17.
     __________________________________________________________________

   Tractate XLV.

   Chapter X. 1-10

   1. Our Lord's discourse to the Jews began in connection with the man
   who was born blind and was restored to sight. Your Charity therefore
   ought to know and be advised that today's lesson is interwoven with
   that one. For when the Lord had said, "For judgment I am come into this
   world; that they who see not might see, and they who see might be made
   blind,"--which, on the occasion of its reading, we expounded according
   to our ability,--some of the Pharisees said, "Are we blind also?" To
   whom He replied, "If ye were blind, ye should have no sin: but now ye
   say, We see; [therefore] your sin remaineth." [846] To these words He
   added what we have been hearing today when the lesson was read.

   2. "Verily, verily, I say unto you, He that entereth not by the door
   into the sheepfold, but climbeth up some other way, the same is a thief
   and a robber." For they declared that they were not blind; yet could
   they see only by being the sheep of Christ. Whence claimed they
   possession of the light, who were acting as thieves against the day?
   Because, then, of their vain and proud and incurable arrogance, did the
   Lord Jesus subjoin these words, wherein He has given us also salutary
   lessons, if we lay them to heart. For there are many who, according to
   a custom of this life, are called good people,--good men, good women,
   innocent, and observers as it were of what is commanded in the law;
   paying respect to their parents, abstaining from adultery, doing no
   murder, committing no theft, giving no false witness against any one,
   and observing all else that the law requires--yet are not Christians;
   and for the most part ask boastfully, like these men, "Are we blind
   also?" But just because all these things that they do, and know not to
   what end they should have reference, they do to no purpose, the Lord
   has set forth in today's lesson the similitude of His own flock, and of
   the door that leads into the sheepfold. Pagans may say, then, We live
   well. If they enter not by the door, what good will that do them,
   whereof they boast? For to this end ought good living to benefit every
   one, that it may be given him to live for ever: for to whomsoever
   eternal life is not given, of what benefit is the living well? For they
   ought not to be spoken of as even living well, who either from
   blindness know not the end of a right life, or in their pride despise
   it. But no one has the true and certain hope of living always, unless
   he know the life, that it is Christ; and enter by the gate into the
   sheepfold.

   3. Such, accordingly, for the most part seek to persuade men to live
   well, and yet not to be Christians. By another way they wish to climb
   up, to steal and to kill, not as the shepherd, to preserve and to save.
   And thus there have been certain philosophers, holding many subtle
   discussions about the virtues and the vices, dividing, defining,
   drawing out to their close the most acute processes of reasoning,
   filling books, brandishing their wisdom with rattling jaws; who would
   even dare to say to people, Follow us, keep to our sect, if you would
   live happily. But they had not entered by the door: they wished to
   destroy, to slay, and to murder.

   4. What shall I say of such? Look, the Pharisees themselves were in the
   habit of reading, and in what they read, their voices re-echoed the
   Christ, they hoped He would come, and recognized Him not when present;
   they boasted, even they, of being amongst those who saw, that is, among
   the wise, and they disowned the Christ, and entered not in by the door.
   Therefore would such also, if they chanced to seduce any, seduce them
   to be slaughtered and murdered, not to be brought into liberty. Let us
   leave these also to themselves, and look at those who glory in the name
   of Christ Himself, and see whether even they perchance are entering in
   by the door.

   5. For there are countless numbers who not only boast that they see,
   but would have it appear that they are enlightened by Christ; yet are
   they heretics. Have even they somehow entered by the gate? Surely not.
   Sabellius says, He who is the Son is Himself the Father; but if the
   Son, then is there no Father. He enters not by the door, who asserts
   that the Son is the Father. Arius says, The Father is one thing, the
   Son is another thing. He would say rightly if he said, Another person;
   but not another thing. [847] For when he says, Another thing, he
   contradicts Him who says in his hearing, "I and my Father are One."
   [848] Neither does he therefore enter by the door; for he preaches a
   Christ such as he fabricates for himself, not such as the truth
   declares Him. Thou hast the name, thou hast not the reality. Christ is
   the name of something; keep hold of the thing itself, if thou wouldst
   benefit by the name. Another, I know not from whence, says with
   Photinus, [849] Christ is mere man; He is not God. He enters not in by
   the door, for Christ is both man and God. But why need I make many
   references, and enumerate the many vanities of heretics? Keep hold of
   this, that Christ's sheepfold is the Catholic Church. Whoever would
   enter the sheepfold, let him enter by the door, let him preach the true
   Christ. Not only let him preach the true Christ, but seek Christ's
   glory, not his own; for many, by seeking their own glory, have
   scattered Christ's sheep, instead of gathering them. For Christ the
   Lord is a low gateway: he who enters by this gateway must humble
   himself, that he may be able to enter with head unharmed. But he that
   humbleth not, but exalteth himself, wishes to climb over the wall; and
   he that climbeth over the wall, is exalted only to fall.

   6. Thus far, however, the Lord Jesus speaks in covert language; not as
   yet is He understood. He names the door, He names the sheepfold, He
   names the sheep: all this He sets forth, but does not yet explain. Let
   us read on then, for He is coming to those words, wherein He may think
   proper to give us some explanation of what He has said; from the
   explanation of which He will perhaps enable us to understand also what
   He has not explained. For He gives us what is plain, for food; what is
   obscure, for exercise. "He that entereth not by the door into the
   sheepfold, but climbeth up some other way." Woe to the wretch, for he
   is sure to fall! Let him then be humble, let him enter by the door: let
   him walk on the level ground, and he shall not stumble. "The same," He
   says, "is a thief and a robber." The sheep of another he desires to
   call his own sheep,--his own, that is, as carried off by stealth, for
   the purpose, not of saving, but of slaying them. Therefore is he a
   thief, because what is another's he calls his own; a robber, because
   what he has stolen he also kills. "But he that entereth in by the door
   is the shepherd of the sheep: to him the porter openeth." Concerning
   this porter we shall make inquiry, when we have heard of the Lord
   Himself what is the door and who is the shepherd. "And the sheep hear
   his voice: and he calleth his own sheep by name." For He has their
   names written in the book of life. "He calleth his own sheep by name."
   Hence, says the apostle, "The Lord knoweth them that are His." [850]
   "And he leadeth them out. And when he putteth forth his own sheep, he
   goeth before them, and the sheep follow him: for they know his voice.
   And a stranger do they not follow, but do flee from him: for they know
   not the voice of strangers." These are veiled words, full of topics of
   inquiry, pregnant with sacramental signs. Let us follow then, and
   listen to the Master as He makes some opening into these obscurities;
   and perhaps by the opening He makes, He will cause us to enter.

   7. "This parable spake Jesus unto them; but they understood not what He
   spake unto them." Nor we also, perhaps. What, then, is the difference
   between them and us, before even we can understand these words? This,
   that we on our part knock, that it may be opened unto us; while they,
   by disowning Christ, refused to enter for salvation, and preferred
   remaining outside to be destroyed. In as far, then, as we listen to
   these words with a pious mind, in as far as, before we understand them,
   we believe them to be true and divine, we stand at a great distance
   from these men. For when two persons are listening to the words of the
   gospel, the one impious, the other pious, and some of these are such as
   neither perhaps understands, the one says, It has said nothing; the
   other says, It has said the truth, and what it has said is good, but we
   do not understand it. This latter, because he believes, now knocks,
   that he may be worthy to have it opened up to him, if he continue
   knocking; but the other still hears the words, "If ye believe not, ye
   shall not understand." [851] Why do I draw your attention to this? Even
   for this reason, that when I have explained as I can these obscure
   words, or, because of their great abstruseness, I have either myself
   failed to arrive at an understanding of them, or wanted the faculty of
   explaining what I do understand, or every one has been so dull as not
   to follow me, even when I give the explanation, yet should he not
   despair of himself; but continue in faith, walk on in the way, and hear
   the apostle saying, "And if in anything ye be otherwise minded, God
   shall reveal even this unto you. Nevertheless whereto we have already
   attained, let us walk therein." [852]

   8. Let us begin, then, with hearing His exposition of what we have
   heard Him propounding. "Then said Jesus unto them again, Verily,
   verily, I say unto you, I am the door of the sheep." See, He has opened
   the very door which was shut in His former description. He Himself is
   the door. We have come to know it; let us enter, or rejoice that we are
   already within. "All that ever came are thieves and robbers." What is
   this, Lord, "All that ever came"? How so hast Thou not come? But
   understand; I said, "All that ever came," meaning, of course, exclusive
   of myself. [853] Let us recollect then. Before His coming came the
   prophets: were they thieves and robbers? God forbid. They did not come
   apart from Him, for they came with Him. When about to come, He sent
   heralds, but retained possession of the hearts of His messengers. Do
   you wish to know that they came with Him, who is Himself ever existent?
   Certainly He assumed human flesh at the time appointed. But what means
   that "ever"? "In the beginning was the Word." [854] With Him,
   therefore, came those who came with the word of God. "I am," said He,
   "the way, and the truth, and the life." [855] If He is the truth, with
   Him came those who were truthful. As many, therefore, as were apart
   from Him, were "thieves and robbers," that is, had come to steal and to
   destroy.

   9. "But the sheep did not hear them." This is a more important point,
   "the sheep did not hear them." Before the advent of our Lord Jesus
   Christ, when He came in humility in the flesh, righteous men preceded,
   believing in the same way in Him who was to come, as we believe in Him
   who has come. Times vary, but not faith. For verbs themselves also vary
   with the tense, when they are variously declined. He is to come, has
   one sound; He has come, has another: there is a change in the sound
   between He is to come, and He has come: [856] yet the same faith unites
   both,--both those who believed that He would come, and those who have
   believed that He is come. At different times, indeed, but by the one
   doorway of faith, that is, by Christ, do we see that both have entered.
   We believe that the Lord Jesus Christ was born of the Virgin, that He
   came in the flesh, suffered, rose again, ascended into heaven: all
   this, just as you hear verbs of the past tense, we believe to be
   already fulfilled. In that faith a partnership is also held with us by
   those fathers who believed that He would be born of the Virgin, would
   suffer, would rise again, would ascend into heaven; for to such the
   apostle pointed when he said, "But we having the same spirit of faith,
   according as it is written, I believed, and therefore have I spoken; we
   also believe, and therefore speak." [857] The prophet said, "I
   believed, therefore have I spoken:" [858] the apostle says, "We also
   believe, and therefore speak." But to let you know that their faith is
   one, listen to him saying, "Having the same spirit of faith, we also
   believe." So also in another place, "For I would not have you ignorant,
   brethren, how that all our fathers were under the cloud, and all passed
   through the sea: and were all baptized unto Moses in the cloud and in
   the sea; and did all eat the same spiritual meat, and did all drink the
   same spiritual drink." The Red Sea signifies baptism; Moses, their
   leader through the Red Sea, signifies Christ; the people, who passed
   through, signify believers; the death of the Egyptians signifies the
   abolition of sins. Under different signs there is the same faith. It is
   with different signs as with different words [verbs]; for verbs change
   their sounds through the tenses, and verbs are indeed nothing else than
   signs. For they are words because of what they signify: take away the
   meaning from a word, [859] and it becomes a senseless sound. All,
   therefore, have become signs. Was not the same faith theirs by whom
   these signs were employed, and by whom were foretold in prophecy the
   very things which we believe? Certainly it was: but they believed that
   they were yet to come, and we, that they have come. In like manner does
   he also say, "They all drank the same spiritual drink;" "the same
   spiritual," for it was not the same material [drink]. For what was it
   they drank? "For they drank of the spiritual Rock that followed them;
   and that Rock was Christ." [860] See, then, how that while the faith
   remained, the signs were varied. There the rock was Christ; to us that
   is Christ which is placed on the altar of God. And they, as a great
   sacramental sign of the same Christ, drank the water flowing from the
   rock: what we drink is known to believers. If one's thoughts turn to
   the visible form, the thing is different; if to the meaning that
   addresses the understanding, they drank the same spiritual drink. As
   many, then, at that time as believed, whether Abraham, or Isaac, or
   Jacob, or Moses, or the other patriarchs or prophets who foretold of
   Christ, were sheep, and heard Christ. His voice, and not another's, did
   they hear. The Judge was present in the person of the Crier. For even
   when the judge speaks through the crier, the clerk [861] does not make
   it, The crier said; but the judge said. But others there are whom the
   sheep did not hear, in whom Christ's voice had no place,--wanderers,
   uttering falsehoods, prating inanities, fabricating vanities,
   misleading the miserable.

   10. Why is it, then, that I have said, This is a more important point?
   What is there about it obscure and difficult to understand? Listen, I
   beseech you. See, the Lord Jesus Christ Himself came and preached. Much
   more surely was that the Shepherd's voice which was uttered by the very
   mouth of the Shepherd. For if the Shepherd's voice came through the
   prophets, how much more did the Shepherd's own tongue give utterance to
   the Shepherd's voice? Yet all did not hear Him. But what are we to
   think? Those who did hear, were they sheep? Lo? Judas heard, and was a
   wolf: he followed, but, clad in sheep-skin, he was laying snares for
   the Shepherd. Some, again, of those who crucified Christ did not hear,
   and yet were sheep; for such He saw in the crowd when He said, "When ye
   have lifted up the Son of man, then shall ye know that I am He." [862]
   Now, how is this question to be solved? They that are not sheep do
   hear, and they that are sheep do not hear. Some, who are wolves, follow
   the Shepherd's voice; and some, that are sheep, contradict it. Last of
   all, the sheep slay the Shepherd. The point is solved; for some one in
   reply says, But when they did not hear, as yet they were not sheep,
   they were then wolves: the voice, when it was heard, changed them, and
   out of wolves transformed them into sheep; and so, when they became
   sheep, they heard, and found the Shepherd, and followed Him. They built
   their hopes on the Shepherd's promises, because they obeyed His
   precepts.

   11. That question has been solved in a way, and perhaps satisfies every
   one. But I bare still a subject of concern, and what concerns me I
   shall impart to you, that, in some sort inquiring together, I may
   through His revelation be found worthy with you to attain the solution.
   Hear, then, what it is that moves me. By the Prophet Ezekiel the Lord
   rebukes the shepherds, and among other things says of the sheep, "The
   wandering sheep have ye not recalled." [863] He both declares it a
   wanderer, and calls it a sheep. If, while wandering, it was a sheep,
   whose voice was it hearing to lead it astray? For doubtless it would
   not be straying were it hearing the shepherd's voice: but it strayed
   just because it heard another's voice; it heard the voice of the thief
   and the robber. Surely the sheep do not hear the voice of robbers.
   "Those that came," He said,--and we are to understand, apart from
   me,--that is, "those that came apart from me are thieves and robbers,
   and the sheep did not hear them." Lord, if the sheep did not hear them,
   how can the sheep wander? If the sheep hear only Thee, and Thou art the
   truth, whoever heareth the truth cannot certainly fall into error. But
   they err, and are called sheep. For if, in the very midst of their
   wandering, they were not called sheep, it would not be said by Ezekiel,
   "The wandering sheep have ye not recalled." How is it at the same time
   a wanderer and a sheep? Has it heard the voice of another? Surely "the
   sheep did not hear them." Accordingly many are just now being gathered
   into Christ's fold, and from being heretics are becoming catholics.
   They are rescued from the thieves, and restored to the shepherds: and
   sometimes they murmur, and become wearied of Him that calls them back,
   and have no true knowledge of him that would murder them; nevertheless
   also, when, after a struggle, those have come who are sheep, they
   recognize the Shepherd's voice, and are glad they have come, and are
   ashamed of their wandering. When, then, they were glorying in that
   state of error as in the truth, and were certainly not hearing the
   Shepherd's voice, but were following another, were they sheep, or were
   they not? If they were sheep, how can it be the case that the sheep do
   not listen to aliens? If they were not sheep, wherefore the rebuke
   addressed to those to whom it is said, "The wandering sheep have ye not
   recalled"? In the case also of those already become catholic
   Christians, and believers of good promise, evils sometimes occur: they
   are seduced into error, and after their error are restored. When they
   were thus seduced, and were rebaptized, or after the companionship of
   the Lord's fold were turned back again into their former error, were
   they sheep, or were they not? Certainly they were catholics. If they
   were faithful catholics, they were sheep. If they were sheep, how was
   it that they could listen to the voice of a stranger when the Lord
   saith, "The sheep did not hear them"?

   12. You hear, brethren, the great importance of the question. I say
   then, "The Lord knoweth them that are His." [864] ^He knoweth those who
   were foreknown, He knoweth those who were predestinated; because it is
   said of Him, "For whom He did foreknow, He also did predestinate to be
   conformed to the image of His Son, that He might be the firstborn among
   many brethren. Moreover, whom He did predestinate, them He also called;
   and whom He called, them He also justified; and whom He justified, them
   He also glorified. If God be for us, who can be against us?" Add to
   this: "He that spared not His own Son, but delivered Him up for us all,
   how hath He not with Him also freely given us all things?" But what
   "us"? Those who are foreknown, predestinated, justified, glorified;
   regarding whom there follows, "Who shall lay anything to the charge of
   God's elect?" [865] Therefore "the Lord knoweth them that are His;"
   they are the sheep. Such sometimes do not know themselves, but the
   Shepherd knoweth them, according to this predestination, this
   foreknowledge of God, according to the election of the sheep before the
   foundation of the world: for so saith also the apostle, "According as
   He hath chosen us in Him before the foundation of the world." [866]
   According, then, to this divine foreknowledge and predestination, how
   many sheep are outside, how many wolves within! and how many sheep are
   inside, how many wolves without! How many are now living in wantonness
   who will yet be chaste! how many are blaspheming Christ who will yet
   believe in Him! how many are giving themselves to drunkenness who will
   yet be sober! how many are preying on other people property who will
   yet freely give of their own! Nevertheless at present they are hearing
   the voice of another, they are following strangers. In like manner, how
   many are praising within who will yet blaspheme; are chaste who will
   yet be fornicators; are sober who will wallow hereafter in drink; are
   standing who will by and by fall! These are not the sheep. (For we
   speak of those who were predestinated,--of those whom the Lord knoweth
   that they are His.) And yet these, so long as they keep right, listen
   to the voice of Christ. Yea, these hear, the others do not; and yet,
   according to predestination, these are not sheep, while the others are.

   13. There remains still the question, which I now think may meanwhile
   thus be solved. There is a voice of some kind,--there is, I say, a
   certain kind of voice of the Shepherd, in respect of which the sheep
   hear not strangers, and in respect of which those who are not sheep do
   not hear Christ. What a word is this! "He that endureth to the end, the
   same shall be saved." [867] No one of His own is indifferent to such a
   voice, a stranger does not hear it: for this reason also does He
   announce it to the former, that he may abide perseveringly with Himself
   to the end; but by one who is wanting in such persevering continuance
   with Him, such a word remains unheard. One has come to Christ, and has
   heard word after word of one kind and another, all of them true, all of
   them salutary; and among all the rest is also this utterance, "He that
   endureth to the end, the same shall be saved." He who has heard this is
   one of the sheep. But there was, perhaps, some one listening to it, who
   treated it with dislike, with coldness, and heard it as that of a
   stranger. If he was predestinated, he strayed for the time, but he was
   not lost for ever: he returns to hear what he has neglected, to do what
   he has heard. For if he is one of those who are predestinated, then
   both his very wandering and his future conversion have been foreknown
   by God: if he has strayed away, he will return to hear that voice of
   the Shepherd, and to follow Him who saith, "He that endureth to the
   end, the same shall be saved." A good voice, brethren, it is; true and
   shepherd-like, the very voice of salvation in the tabernacles of the
   righteous. [868] For it is easy to hear Christ, easy to praise the
   gospel, easy to applaud the preacher: but to endure unto the end, is
   peculiar to the sheep who hear the Shepherd's voice. A temptation
   befalls thee, endure thou to the end, for the temptation will not
   endure to the end. And what is that end to which thou shalt endure?
   Even till thou reachest the end of thy pathway. For as long as thou
   hearest not Christ, He is thine adversary in the pathway, that is, in
   this mortal life. And what doth He say? "Agree with thine adversary
   quickly, while thou art in the way with him." [869] Thou hast heard,
   hast believed, hast agreed. If thou hast been at enmity, agree. If thou
   hast got the opportunity of coming to an agreement, keep not up the
   quarrel longer. For thou knowest not when thy way will be ended, and it
   is known to Him. If thou art a sheep, and if thou endurest to the end,
   thou shalt be saved: and therefore it is that His own despise not that
   voice, and strangers hear it not. According to my ability, as He gave
   me the power, I have either explained to you or gone over with you a
   subject of great profundity. If any have failed fully to understand,
   let him retain his piety, and the truth will be revealed: and let not
   those who have understood vaunt themselves as swifter at the expense of
   the slower, lest in their vaunting they turn out of the track, and the
   slower more easily attain the goal. But let all of us be guided by Him
   to whom we say, "Lead me, O Lord, in Thy way, and I will walk in Thy
   truth." [870]

   14. By this, then, which the Lord hath explained, that He Himself is
   the door, let us find entrance to what He has set forth, but not
   explained. And indeed who it is that is the Shepherd, although He hath
   not told us in the lesson we have read to-day, yet in that which
   follows He very plainly tells us: "I am the good Shepherd." And
   although He had not said so, whom else but Himself ought we to have
   understood in those words where He saith, "He that entereth in by the
   door is the Shepherd of the sheep. To Him the porter openeth: and the
   sheep hear His voice: and He calleth His own sheep by name, and leadeth
   them out. And when He putteth forth His own sheep, He goeth before
   them, and the sheep follow Him: for they know His voice"? For who else
   calleth His own sheep by name, and leadeth them hence unto eternal
   life, but He who knoweth the names of those that are fore-ordained?
   Hence He said to His disciples, "Rejoice that your names are written in
   heaven;" [871] for from this it is that He calleth them by name. And
   who else putteth them forth, save He who putteth away their sins, that,
   freed from their grievous fetters, they may be able to follow Him? And
   who hath gone before them to the place whither they are to follow Him,
   but He who, rising from the dead, dieth no more; and death shall have
   no more dominion over Him; [872] and who, when He was manifest here in
   the flesh, said, "Father, I will that they also whom Thou hast given me
   be with me where I am"? [873] Hence it is that He saith, "I am the
   door: by me if any man enter in, he shall be saved, and shall go in and
   out, and find pasture." In this He clearly shows that not only the
   Shepherd, but the sheep also enter in by the door.

   15. But what is this, "He shall go in and out, and find pasture"? To
   enter indeed into the Church by Christ the door, is eminently good; but
   to go out of the Church, as this same John the evangelist saith in his
   epistle, "They went out from us, but they were not of us," [874] is
   certainly otherwise than good. Such a going out could not then be
   commended by the good Shepherd, when He said, "And he shall go in and
   out, and find pasture." There is therefore not only some sort of
   entrance, but some outgoing also that is good, by the good door, which
   is Christ. But what is that praiseworthy and blessed outgoing? I might
   say, indeed, that we enter when we engage in some inward exercise of
   thought; and go out, when we take to some active work without: and
   since, as the apostle saith, Christ dwelleth in our hearts by faith,
   [875] to enter by Christ is to give ourselves to thought in accordance
   with that faith; but to go out by Christ is, in accordance also with
   that same faith, to take to outside works, that is to say, in the
   presence of others. Hence, also, we read in a psalm, "Man goeth forth
   to his work;" [876] and the Lord Himself saith, "Let your works shine
   before men." [877] But I am better pleased that the Truth Himself, like
   a good Shepherd, and therefore a good Teacher, hath in a certain
   measure reminded us how we ought to understand His words, "He shall go
   in and out, and find pasture," when He added in the sequel, "The thief
   cometh not, but for to steal, and to kill, and to destroy: I am come
   that they might have life, and that they might have it more
   abundantly." For He seems to me to have meant, That they may have life
   in coming in, and have it more abundantly at their departure. For no
   one can pass out by the door--that is, by Christ--to that eternal life
   which shall be open to the sight, unless by the same door--that is, by
   the same Christ--he has entered His church, which is His fold, to the
   temporal life, which is lived in faith. Therefore, He saith, "I am come
   that they may have life," that is, faith, which worketh by love; [878]
   by which faith they enter the fold that they may live, for the just
   liveth by faith: [879] ^"and that they may have it more abundantly,"
   who, enduring unto the end, pass out by this same door, that is, by the
   faith of Christ; for as true believers they die, and will have life
   more abundantly when they come whither the Shepherd hath preceded them,
   where they shall die no more. Although, therefore, there is no want of
   pasture even here in the fold,--for we may understand the words "and
   shall find pasture" as referring to both, that is, both to their going
   in and their going out,--yet there only will they find the true
   pasture. where they shall be filled who hunger and thirst after
   righteousness, [880] --such pasture as was found by him to whom it was
   said, "To-day shalt thou be with me in paradise." [881] But how He
   Himself is the door, and Himself the Shepherd, so that He also may in a
   certain respect be understood as going in and out by Himself, and who
   is the porter, it would be too long to inquire to-day, and, according
   to the grace given us by Himself, to unfold in the way of dissertation.
     __________________________________________________________________

   [846] Chap. ix. 39-41.

   [847] Or, "substance:" Alius, non aliud.

   [848] Ver. 38, unum; lit. "one thing or substance."

   [849] Bishop of Sirmium, who published his heretical opinions about
   A.D. 343.

   [850] 2 Tim. ii. 19.

   [851] Isa. vii. 9, according to the Septuagint, which, however, can
   hardly be said here to give the meaning of the Hebrew text. Our English
   version gives a pretty correct translation of the latter.--Tr.

   [852] Phil. iii. 15, 16.

   [853] Præter me: besides, apart from, myself. These words are an
   explanation suggested by Augustin himself. The words, "pro emou,"
   "before me," of the received text, which are undoubtedly genuine, were
   wanting in the version here used by Augustin, just as in the Vulgate.
   It is supposed that the authors of these versions had been tempted to
   omit them, because of the use made of them by some early heretics to
   throw discredit on the Old Testament Scriptures.--Tr.

   [854] Chap. i. 1.

   [855] Chap. xiv. 6.

   [856] Venturus est, et venit.

   [857] 2 Cor. iv. 13.

   [858] Ps. cxvi. 10.

   [859] Augustin seems here to use verbum sometimes in its grammatical,
   sometimes in its general, meaning.--Tr.

   [860] 1 Cor. x. 1-4.

   [861] Exceptor: the person employed to take down notes of the
   decisions, sentences, etc., in the public courts or assemblies.--Tr.

   [862] Chap. viii. 28.

   [863] Ezek. xxxiv. 4.

   [864] 2 Tim. ii. 19.

   [865] Rom. vii. 29-33.

   [866] Eph. i. 4.

   [867] Matt. x. 22.

   [868] Ps. cxviii. 15.

   [869] Matt. v. 25.

   [870] Ps. lxxxvi. 11.

   [871] Luke x. 20.

   [872] Rom. vi. 9.

   [873] Chap. xvii. 24.

   [874] 1 John ii. 19.

   [875] Eph. iii. 17.

   [876] Ps. civ. 23.

   [877] Matt. v. 16.

   [878] Gal. v. 6.

   [879] Rom. i. 17.

   [880] Matt. v. 6.

   [881] Luke xxiii. 43.
     __________________________________________________________________

   Tractate XLVI.

   Chapter X. 11-13

   1. The Lord Jesus is speaking to His sheep--to those already so, and to
   those yet to become such--who were then present; for in the place where
   they were, there were those who were already His sheep, as well as
   those who were afterwards to become so: and He likewise shows to those
   then present and those to come, both to them and to us, and to as many
   also after us as shall yet be His sheep, who it is that had been sent
   to them. All, therefore, hear the voice of their Shepherd saying, "I am
   the good Shepherd." He would not add "good," were there not bad
   shepherds. But the bad shepherds are those who are thieves and robbers,
   or certainly hirelings at the best. For we ought to examine into, to
   distinguish, and to know, all the characters whom He has here depicted.
   The Lord has already unfolded two points, which He had previously set
   forth in a kind of covert form: we already know that He is Himself the
   door, and we know that He is Himself the Shepherd. Who the thieves and
   robbers are, was made clear in yesterday's lesson; and to-day we have
   heard of the hireling, as we have heard also of the wolf. Yesterday the
   porter was also introduced by name. Among the good, therefore, are the
   door, the doorkeeper, the shepherd, and the sheep: among the bad, the
   thieves and robbers, the hirelings, and the wolf.

   2. We understand the Lord Christ as the door, and also as the Shepherd;
   but who is to be understood as the doorkeeper? For the former two, He
   has Himself explained: the doorkeeper He has left us to search out for
   ourselves. And what doth He say of the doorkeeper? "To him," He saith,
   "the porter [doorkeeper] [882] openeth." To whom doth he open? To the
   Shepherd. What doth he open to the Shepherd? The door. And who is also
   the door? The Shepherd Himself. Now, if Christ the Lord had not Himself
   explained, had not Himself said, "I am the Shepherd," and "I am the
   door," would any of us have ventured to say that Christ is Himself both
   the Shepherd and the door? For had He said, "I am the Shepherd," and
   had not said, "I am the door," we should be setting ourselves to
   inquire what was the door, and perhaps, mistaken in our views, be still
   standing before the door. His grace and mercy have revealed to us the
   Shepherd, by His calling Himself so; have revealed to us also the door,
   when declared Himself such; but He hath left us to search out the
   doorkeeper for ourselves. Whom, then, are we to call the doorkeeper?
   Whomsoever we fix upon, we must take care not to think of him as
   greater than the door itself; for in men's houses the doorkeeper is
   greater than the door. The doorkeeper is placed before the door, not
   the door before the doorkeeper; because the porter keepeth the door,
   not the door the porter. I dare not say that any one is greater than
   the door, for I have heard already what is the door: that is no longer
   unknown to me, I am not left to my own conjecture, and I have not got
   much room for mere human guess work: God hath said it, the Truth hath
   said it, and we cannot change what the Unchangeable hath uttered.

   3. In respect, then, of the profound nature of this question, I shall
   tell you what I think: let each one make the choice that pleases him,
   but let him think of it reverently; as it is written, "Think of the
   Lord with goodness, and in simplicity of heart seek Him." [883] Perhaps
   we ought to understand the Lord Himself as the doorkeeper: for the
   shepherd and the door are in human respects as much different from each
   other as the doorkeeper and the door; and yet the Lord has called
   Himself both the Shepherd and the door. Why, then, may we not
   understand Him also as the doorkeeper? For if we look at His personal
   qualities, [884] the Lord Christ is neither a shepherd, in the way we
   are accustomed to know and to see shepherds; nor is He a door, for no
   artisan made Him: but if, because of some point of similarity, He is
   both the door and the Shepherd, I venture to say, He is also a sheep.
   True, the sheep is under the shepherd; yet He is both the Shepherd and
   a sheep. Where is He the Shepherd? Look, here thou hast it; read the
   Gospel: "I am the good Shepherd." Where is He a sheep? Ask the prophet:
   "He was led as a sheep to the slaughter." [885] Ask the friend of the
   bridegroom: "Behold the Lamb of God, that taketh away the sin of the
   world." [886] Moreover, I am going to say something of a still more
   wonderful kind, in accordance with these points of similarity. For both
   the lamb, and the sheep, and the shepherd are friendly with one
   another, but from the lions as their foes the sheep are protected by
   their shepherds: and yet of Christ, who is both sheep and Shepherd, we
   have it said, "The Lion of the tribe of Judah hath prevailed." [887]
   All this, brethren, understand in connection with points of similarity,
   not with personal qualities. It is a common thing to see the shepherds
   sitting on a rock, and there guarding the cattle committed to their
   care. Surely the shepherd is better than the rock that he sits upon;
   and yet Christ is both the Shepherd and the rock. All this by way of
   comparison. But if thou askest me for His peculiar personal quality:
   [888] "In the beginning was the Word, and the Word was with God, and
   the Word was God." [889] If thou askest me for the personal quality
   peculiarly His own: The only Son, from everlasting to everlasting
   begotten of the Father, the equal of Him that begat, the Maker of all
   things, unchangeable with the Father, unchanged by the assuming of
   human form, man by incarnation, the Son of man, and the Son of God. All
   this that I have said is not figure, but reality.

   4. Therefore, let us not, brethren, be disturbed in understanding Him,
   in harmony with certain resemblances, as Himself the door, and also the
   doorkeeper. For what is the door? The way of entrance. Who is the
   doorkeeper? He who opens it. Who, then, is He that opens Himself, but
   He who unveils Himself to sight? See, when the Lord spoke at first of
   the door, we did not understand: so long as we did not understand, it
   was shut: He who opened it is Himself the doorkeeper. There is no need,
   then, of seeking any other meaning, no need; but perhaps there is the
   desire. If there is so, quit not the path, go not outside of the
   Trinity. If thou art in quest of some other impersonation of the
   doorkeeper, bethink thee of the Holy Spirit; for the Holy Spirit will
   not think it unmeet to be the doorkeeper, when the Son has thought it
   meet to be Himself the door. Look at the doorkeeper as perhaps the Holy
   Spirit: about Him the Lord saith to His disciples, "He shall guide you
   into all truth." [890] What is the door? Christ. What is Christ? The
   Truth. Who, then, openeth the door, but He who guideth into all truth?

   5. But what are we to say of the hireling? He is not mentioned here
   among the good. "The good Shepherd," He says, "giveth His life for the
   sheep. But he that is an hireling, and not the Shepherd, whose own the
   sheep are not, seeth the wolf coming, and leaveth the sheep, and
   fleeth; and the wolf catcheth them, and scattereth the sheep." The
   hireling does not here bear a good character, and yet in some respects
   is useful; nor would he be called an hireling, did he not receive hire
   from his employer. Who then is this hireling, that is both blameworthy
   and needful? And here, brethren, let the Lord Himself give us light,
   that we may know who the hirelings are, and be not hirelings ourselves.
   Who then is the hireling? There are some in office in the church, of
   whom the Apostle Paul saith, "Who seek their own, not the things that
   are Jesus Christ's." What means that, "Who seek their own"? Who do not
   love Christ freely, who do not seek after God for His own sake; who are
   pursuing after temporal advantages, gaping for gain, coveting honors
   from men. When such things are loved by an overseer, and for such
   things God is served, whoever such an one may be, he is an hireling who
   cannot count himself among the children. For of such also the Lord
   saith: "Verily, I say unto you, they have their reward." [891] ^Listen
   to what the Apostle Paul says of St. Timothy: "But I trust in the Lord
   Jesus to send Timothy shortly unto you, that I also may be of good
   comfort, when I know your circumstances; for I have no man like-minded,
   who will naturally [892] care for you. For all seek their own, not the
   things which are Jesus Christ's." [893] The shepherd mourned in the
   midst of hirelings. He sought some one who sincerely loved the flock of
   Christ, and round about him, amongst those who were with him at that
   time, he found not one. Not that there was no one then in the Church of
   Christ but the Apostle Paul and Timothy, who had a brother's [894]
   concern for the flock; but it so happened at the time of his sending
   Timothy, that he had none else of his sons about him; only hirelings
   were with him, "who sought their own, not the things which are Jesus
   Christ's." And yet he himself, with a brother's anxiety for the flock,
   preferred sending his son, and remaining himself amongst hirelings.
   Hirelings are also found among ourselves, but the Lord alone
   distinguisheth them. He that searcheth the heart, distinguisheth them;
   and yet sometimes we know them ourselves. For it was not without a
   purpose that the Lord Himself said also of the wolves: "By their fruits
   ye shall know them." [895] Temptations put many to the question, and
   then their thoughts are made manifest; but many remain undiscovered.
   The Lord's fold must have as overseers, both those who are children and
   those who are hirelings. But the overseers, who are sons, are the
   shepherds. If they are shepherds, how is there but one Shepherd, save
   that all of them are members of the one Shepherd, to whom the sheep
   belong? For they are also members of Himself as the one sheep; because
   "as a sheep he was led to the slaughter."

   6. But give heed to the fact that even the hirelings are needful. For
   many indeed in the Church are following after earthly profit, and yet
   preach Christ, and through them is heard the voice of Christ; and the
   sheep follow, not the hireling, but the Shepherd's voice speaking
   through the hireling. Hearken to the hirelings as pointed out by the
   Lord Himself: "The scribes," He saith, "and the Pharisees sit in Moses'
   seat: do what they say; but do not what they do." [896] What else said
   He but, Listen to the Shepherd's voice speaking through the hirelings?
   For sitting in Moses' seat, they teach the law of God; therefore God
   teacheth by them. But if they wish to teach their own things, hear them
   not, do them not. For certainly such seek their own, not the things
   which are Jesus Christ's; but no hireling has dared to say to Christ's
   people, Seek your own, not the things which are Jesus Christ's. For his
   own evil conduct he does not preach from the seat of Christ: he does
   injury by the evil that he does, not by the good that he says. Pluck
   the grapes, beware of the thorn. It is well I see that you have
   understood; but for the sake of those that are slower, I shall repeat
   these words with greater plainness. How said I, Pluck the bunch of
   grapes, beware of the thorn; when the Lord saith, "Do men gather grapes
   of thorns, or figs of thistles"? That is quite true: and yet what I
   said is also true, Pluck the bunch of grapes, beware of the thorn. For
   sometimes the grape-cluster, springing from the root of the vine, finds
   its support in a common hedge; its branch, grows, becomes embedded
   among thorns, and the thorn bears other fruit than its own. For the
   thorn has not been produced from the vine, but has become the
   resting-place of its runner. Make thine inquiries only at the roots.
   Seek for the thorn-root, thou wilt find it apart from the vine: seek
   the origin of the grape, and from the root of the vine it will be found
   to have sprung. And so, Moses' seat was the vine; the morals of the
   Pharisees were the thorns. Sound doctrine cometh through the wicked, as
   the vine-branch in a hedge, a bunch of grapes among thorns. Gather
   carefully, so as in seeking the fruit not to tear thine hand; and while
   thou art to hear one speaking what is good, imitate him not when doing
   what is evil. "What they tell you, do,"--gather the grapes; "but what
   they do, do not,"--beware of the thorns. Even through hirelings listen
   to the voice of the Shepherd, but be not hirelings yourselves, seeing
   ye are members of the Shepherd. Yea, Paul himself, the holy apostle who
   said, "I have no one who hath a brother's concern about you; for all
   seek their own, not the things which are Jesus Christ's," draws a
   distinction in another place between hirelings and sons; and see what
   he saith: "Some preach Christ even of envy and strife, and some also of
   good will: some of love, knowing that I am set for the defence of the
   gospel; but some also preach Christ of contention, not sincerely,
   supposing to add affliction to my bonds." These were hirelings who
   disliked the Apostle Paul. And why such dislike, but just because they
   were seeking after temporal things? But mark what he adds: "What then,
   notwithstanding, every way, whether in pretence or in truth, Christ is
   preached: and I therein do rejoice, yea, and will rejoice." [897]
   Christ is the truth: let the truth be preached in pretense by
   hirelings, let it be preached in truth by the children: the children
   are waiting patiently for the eternal inheritance of the Father, the
   hirelings are longing for, and in a hurry to get, the temporal pay of
   their employer. For my part let me be shorn of the human glory, which I
   see such an object of envy to hirelings: and yet by the tongues both of
   hirelings and of children let the divine glory of Christ be published
   abroad, seeing that, "whether in pretense or in truth, Christ is
   preached."

   7. We have seen who the hireling is also. Who, but the devil, is the
   wolf? And what was said of the hireling? "When he seeth the wolf
   coming, he fleeth: but the sheep are not his own, and he careth not for
   the sheep." Was the Apostle Paul such an one? Certainly not. Was Peter
   such an one? Far from it. Was such the character of the other apostles,
   save Judas, the son of perdition? Surely not. Were they shepherds then?
   Certainly they were. And how is there one Shepherd? I have already said
   they were shepherds, because members of the Shepherd. In that head they
   rejoiced, under that head they were in harmony together, with one
   spirit they lived in the bond of one body; and therefore belonged all
   of them to the one Shepherd. If, then, they were shepherds, and not
   hirelings, wherefore fled they when suffering persecution? Explain it
   to us, O Lord. In an epistle, I have seen Paul fleeing: he was let down
   by the wall in a basket, to escape the hands of his persecutor. [898]
   Had he, then, no care of the sheep, whom he thus abandoned at the
   approach of the wolf? Clearly he had, but he commended them by his
   prayers to the Shepherd who was sitting in heaven; and for their
   advantage he preserved himself by flight, as he says in a certain
   place, "To abide in the flesh is needful for you." [899] For all had
   heard from the Shepherd Himself, "If they persecute you in one city,
   flee ye into another." [900] May the Lord be pleased to explain to us
   this point! Lord, Thou saidst to those whom Thou didst certainly wish
   to be faithful shepherds, and whom Thou didst form into Thine own
   members, "If they persecute you, flee." Doest Thou, then, injustice to
   them, when Thou blamest the hirelings who flee when they see the wolf
   coming! We ask Thee to tell us what meaning lies hid in the depths of
   the question. Let us knock, and the keeper of the door, which is
   Christ, will be here to reveal Himself.

   8. Who is the hireling that seeth the wolf coming, and fleeth? He that
   seeketh his own, not the things which are Jesus Christ's. He is one
   that does not venture plainly to rebuke an offender. [901] Look, some
   one or other has sinned--grievously sinned; he ought to be rebuked, to
   be excommunicated: but once excommunicated, he will turn into an enemy,
   hatch plots, and do all the injury he can. At present, he who seeketh
   his own, not the things that are Jesus Christ's, in order not to lose
   what he follows after, the advantages of human friendship, and incur
   the annoyances of human enmity, keeps quiet and does not administer
   rebuke. See, the wolf has caught a sheep by the throat; the devil has
   enticed a believer into adultery: thou holdest thy peace--thou utterest
   no reproof. O hireling, thou hast seen the wolf coming and hast fled!
   Perhaps he answers and says: See, I am here; I have not fled. Thou hast
   fled, because thou hast been silent; thou hast been silent, because
   thou hast been afraid. The flight of the mind is fear. Thou stoodest
   with thy body, thou fleddest in thy spirit, which was not the conduct
   of him who said, "Though I be absent in the flesh, yet am I with you in
   the spirit." [902] For how did he flee in spirit, who, though absent in
   the flesh, yet in his letters reproved the fornicators? Our affections
   are the motions of our minds. Joy is expansion of the mind; sorrow,
   contraction of the mind; desire, a forward movement of the mind; and
   fear, the flight of the mind. For thou art expanded in mind when thou
   art glad; contracted in mind when thou art in trouble; thou movest
   forward in mind when thou hast an earnest desire; and thou fleest in
   mind when thou art afraid. This, then, is how the hireling is said to
   flee at the sight of the wolf. Why? "Because he careth not for the
   sheep." Why "careth he not for the sheep"? "Because he is an hireling."
   What is that, "he is an hireling"? He seeketh a temporal reward, and
   shall not dwell in the house for ever. There are still some things here
   to be inquired about and discussed with you, but it is not prudent to
   burden you. For we are ministering the Lord's food to our
   fellow-servants; we feed as sheep in the Lord's pastures, and are fed
   together. And just as we must not withhold what is needful, so our weak
   hearts are not to be overcharged with the abundance of provisions. Let
   it not then annoy your Charity that I do not take up to-day all that I
   think is still here to be discussed; but the same lesson will, in the
   Lord's name, be read over to us again on the preaching days, and be,
   with His help, more carefully considered.
     __________________________________________________________________

   [882] Ostiarius.

   [883] Wisdom i. 1.

   [884] Proprietates.

   [885] Isa. liii. 7.

   [886] Chap. i. 29.

   [887] Rev. v. 5.

   [888] Proprietatem.

   [889] Chap. i. 1.

   [890] Chap. xvi. 13.

   [891] Matt. vi. 5.

   [892] Germane, like a brother.

   [893] Phil. ii. 19-21.

   [894] Germane, like a brother.

   [895] Matt. vii. 16.

   [896] Matt. xxiii. 2, 3.

   [897] Phil. i. 15-18.

   [898] 2 Cor. xi. 33.

   [899] Phil. i. 24.

   [900] Matt. x. 23.

   [901] 1 Tim. v. 20.

   [902] Col. ii. 5.
     __________________________________________________________________

   Tractate XLVII.

   Chapter X. 14-21

   1. Those of you who hear the word of our God, not only with
   willingness, but also with attention, doubtless remember our promise.
   Indeed the same gospel lesson has also been read to-day which was read
   last Lord's day; because, having lingered over certain closely related
   topics, we could not discuss all that we owed to your powers of
   understanding. Accordingly, what has been already said and discoursed
   about we do not inquire into to day, lest by continual repetitions we
   should be prevented from reaching what has still to be spoken. You know
   now in the Lord's name who is the good Shepherd, and in what way good
   shepherds are His members, and therefore the Shepherd is one. You know
   who is the hireling we have to bear with; who the wolf, and the
   thieves, and the robbers we have to beware of; who are the sheep, and
   what is the door whereby both sheep and shepherd enter: how we are to
   understand the doorkeeper. You know also that every one who entereth
   not by the door is a thief and a robber, and cometh not but to steal,
   and to kill, and to destroy. All these sayings have, as I think, been
   sufficiently handled. To-day we ought to tell you, as far as the Lord
   enables us (for Jesus Christ our Saviour hath Himself told us that He
   is both the Shepherd and the door, and that the good Shepherd entereth
   in by the door), how it is that He entereth in by Himself. For if no
   one is a good shepherd but he that entereth by the door, and He Himself
   is preeminently the good Shepherd, and also Himself the door, I can
   understand it only in this way, that He entereth in by Himself to His
   sheep, and calleth them to follow Him, and they, going in and out, find
   pasture, which is to say, eternal life.

   2. I proceed, then, without more delay. When I seek to get into you,
   that is, into your heart, I preach Christ: were I preaching something
   else, I should be trying to climb up some other way. Christ, therefore,
   is my gate to you: by Christ I get entrance, not to your houses, but to
   your hearts. It is by Christ I enter: it is Christ in me that you have
   been willingly hearing. And why is it you have thus willingly hearkened
   to Christ in me? Because you are the sheep of Christ, purchased with
   the blood of Christ. You acknowledge your own price, which is not paid
   by me, but is preached by my instrumentality. He, and only He, was the
   buyer, who shed precious blood--the precious blood of Him who was
   without sin. Yet made He precious also the blood of His own, for whom
   He paid the price of blood: for had He not made the blood of His own
   precious, it would not have been said, "Precious in the sight of the
   Lord is the death of His saints." [903] So also when He saith, "The
   good Shepherd giveth His life for the sheep," He is not the only one
   who has done such a deed; and yet if those who have done so are His
   members, He only Himself was the doer of it. For He was able to do so
   without them, but whence had they the power apart from Him, who Himself
   had said, "Without me ye can do nothing"? [904] But from the same
   source we can show what others also have done, for the apostle John
   himself, who preached the very gospel you have been hearing, has said
   in his epistle, "Just as Christ laid down His life for us, so ought we
   also to lay down our lives for the brethren." [905] "We ought," he
   says: He made us debtors who first set the example. To the same effect
   it is written in a certain place, "If thou sittest down to sup at a
   ruler's table, make wise observation of what is set before thee; and
   put to thy hand, knowing that it will be thy duty to make similar
   provision in turn." [906] You know what is meant by the ruler's table:
   you there find the body and blood of Christ; let him who comes to such
   a table be ready with similar provision. And what is such similar
   provision? As He laid down His life for us, so ought we also, for the
   edification of others, and the maintenance of the faith, [907] to lay
   down our lives for the brethren. To the same effect He said to Peter,
   whom He wished to make a good shepherd, not in Peter's own person, but
   as a member of His body: "Peter, lovest thou me? Feed my sheep." This
   He did once, again, and a third time, to the disciple's sorrow. And
   when the Lord had questioned him as often as He judged it needful, that
   he who had thrice denied might thrice confess Him, and had a third time
   given him the charge to feed His sheep, He said to him, "When thou wast
   young, thou girdedst thyself, and walkedst whither thou wouldest: but
   when thou shall be old, thou shalt stretch forth thy hands, and another
   shall gird thee, and carry thee whither thou wouldest not." And the
   evangelist has explained the Lord's meaning: "But this spake He,
   signifying by what death he should glorify God." [908] "Feed my sheep"
   applies, then, to this, that thou shouldst lay down thy life for my
   sheep.

   3. And now when He saith, "As the Father knoweth me, even so know I the
   Father," who can be ignorant of His meaning? For He knoweth the Father
   by Himself, and we by Him. That He hath knowledge by Himself, we know
   already: that we also have knowledge by Him, we have like wise learned,
   for this also we have learned of Him. For He Himself hath said: "No one
   hath seen God at any time; but the only-begotten Son, who is in the
   bosom of the Father, He hath declared Him." [909] And so by Him do we
   also get this knowledge, to whom He hath declared Him. In another place
   also He saith: "No one knoweth the Son, but the Father; neither knoweth
   any one the Father, save the Son, and he to whomsoever the Son will
   reveal Him." [910] As He then knoweth the Father by Himself, and we
   know the Father by Him; so into the sheepfold He entereth by Himself,
   and we by Him. We were saying that by Christ we have a door of entrance
   to you; and why? Because we preach Christ. We preach Christ; and
   therefore we enter in by the door. But Christ preacheth Christ, for He
   preacheth Himself; and so the Shepherd entereth in by Himself. When the
   light shows the other things that are seen in the light, does it need
   some other means of being made visible itself? The light, then,
   exhibits both other things and itself. Whatever we understand, we
   understand with the intellect: and how, save by the intellect, do we
   understand the intellect itself? But does one in the same way with the
   bodily eye see both other things and [the eye] itself? For though men
   see with their eyes, yet their own eyes they see not. The eye of the
   flesh sees other things, itself it cannot [see]: but the intellect
   understands itself as well other things. In the same way as the
   intellect seeth itself, so also doth Christ preach Himself. If He
   preacheth Himself, and by preaching entereth into thee, He entereth
   into thee by Himself. And He is the door to the Father, for there is no
   way of approach to the Father but by Him. "For there is one God and one
   Mediator between God and men, the man Christ Jesus." [911] Many things
   are expressed by a word: all that I have just said, I have said, of
   course, by means of words. If I were wishing to speak also of a word
   itself, how could I do so but by the use of the word? And thus both
   many things are expressed by a word, which are not the same as the
   word, and the word itself can only be expressed by means of the word.
   By the Lord's help we have been copious in illustration. Remember,
   then, how the Lord Jesus Christ is both the door and the Shepherd: the
   door, in presenting Himself to view; the Shepherd, in entering in by
   Himself. And indeed, brethren, because He is the Shepherd, He hath
   given to His members to be so likewise. For both Peter, and Paul, and
   the other apostles were, as all good bishops are, shepherds. But none
   of us calleth himself the door. This--the way of entrance for the
   sheep--He has retained as exclusively belonging to Himself. In short,
   Paul discharged the office of a good shepherd when he preached Christ,
   because he entered by the door. But when the undisciplined sheep began
   to create schisms, and to set up other doors before them, not of
   entrance to their joint assembly, but for falling away into divisions,
   saying, some of them, "I am of Paul;" others, "I am of Cephas;" others,
   "I of Apollos;" others, "I of Christ:" terrified for those who said, "I
   am of Paul,"--as if calling out to the sheep, Wretched ones, whither
   are you going? I am not the door,--he said, "Was Paul crucified for
   you? or were ye baptized in the name of Paul?" [912] But those who
   said, "I am of Christ," had found the door.

   4. But of the one sheepfold and of the one Shepherd, you are now indeed
   being constantly reminded; for we have commended much the one
   sheepfold, preaching unity, that all the sheep should enter by Christ,
   and none of them should follow Donatus. Nevertheless, for what
   particular reason this was said by the Lord, is sufficiently apparent.
   For He was speaking among the Jews, and had been specially sent to the
   Jews, not for the sake of that class who were bound up in their inhuman
   hatred and persistently abiding in darkness, but for the sake of some
   in the nation whom He calls His sheep: of whom He saith, "I am not sent
   but to the lost sheep of the house of Israel." [913] He knew them even
   amid the crowd of His raging foes, and foresaw them in the peace of
   believing. What, then, does He mean by saying, "I am not sent but to
   the lost sheep of the house of Israel," but that He exhibited His
   bodily presence only to the people of Israel? He did not proceed
   Himself to the Gentiles, but sent: to the people of Israel He both sent
   and came in person, that those who proved despisers should receive the
   greater judgment, because favored also with the sight of His actual
   presence. The Lord Himself was there: there He chose a mother: there He
   wished to be conceived, to be born, to shed His blood: there are His
   footprints, [914] now objects of adoration where last He stood, and
   whence He ascended to heaven: but to the Gentiles He only sent.

   5. But perhaps some one thinks that, as He Himself came not to us, but
   sent, we have not heard His own voice, but only the voice of those whom
   He sent. Far from it: let such a thought be banished from your hearts;
   for He Himself was in those whom He sent. Listen to Paul himself whom
   He sent; for Paul was specially sent as an apostle to the Gentiles; and
   it is Paul who, terrifying them not with himself but with Him saith,
   "Do ye wish to receive a proof of Him who speaketh in me, that is, of
   Christ?" [915] Listen also to the Lord Himself. "And other sheep I
   have," that is, among the Gentiles, "which are not of this fold," that
   is, of the people of Israel: "them also must I bring." Therefore, even
   when it is by the instrumentality of His servants, it is He and not
   another that bringeth them. Listen further: "They shall hear my voice."
   See here also, it is He Himself who speaks by His servants, and it is
   His voice that is heard in those whom He sends. "That there may be one
   fold, and one shepherd." Of these two flocks, as of two walls, is the
   corner-stone formed. [916] And thus is He both door and the
   corner-stone: all by way of comparison, none of them literally.

   6. For I have said so before, and earnestly pressed it on your notice,
   and those who comprehend it are wise, yea, those who are wise do
   comprehend it; and yet let those who are not yet intellectually
   enlightened, keep hold by faith of what they cannot as yet understand.
   Christ is many things metaphorically, which strictly speaking [917] He
   is not. Metaphorically Christ is both a rock, and a door, and a
   corner-stone, and a shepherd, and a lamb, and a lion. How numerous are
   such similitudes, and as many more as would take too long to enumerate!
   But if you select the strict significations of things as you are
   accustomed to see them, then He is neither a rock, for He is not hard
   and senseless; nor a door, for no artisan made Him; nor a corner-stone,
   for He was not constructed by a builder; nor a shepherd, for He is no
   keeper of four-footed animals; nor a lion, as it ranks among the beasts
   of the forest; nor a lamb, as it belongs to the flock. All such, then,
   are by way of comparison. But what is He properly? "In the beginning
   was the Word, and the Word was with God, and the Word was God [God was
   the Word]." And what, as He appeared in human nature? "And the Word was
   made flesh, and dwelt among us [in us]." [918]

   7. Hear also what follows. "Therefore doth my Father love me," He
   saith, "because I lay down my life, that I might take it again." What
   is this that He says? "Therefore doth my Father love me:" because I
   die, that I may rise again. [919] For the "I" is uttered with special
   emphasis: "Because I lay down," He saith, "I lay down my life," "I lay
   down." What is that "I lay down"? I lay it down. Let the Jews no longer
   boast: they might rage, but they could have no power: let them rage as
   they can; if I were unwilling to lay down my life, what would all their
   raging effect? By one answer of His they were prostrated in the dust:
   when they were asked, "Whom seek ye?" they said, "Jesus;" and on His
   saying to them, "I am He, they went backward, and fell to the ground."
   [920] Those who thus fell to the ground at one word of Christ when
   about to die, what will they do at the sound of His voice when coming
   to judgment? "I, I," I say, "lay down my life, that I may take it
   again." Let not the Jews boast, as if they had prevailed; He Himself
   laid down His life. "I laid me down [to sleep]," He says [elsewhere].
   You know the psalm: "I laid me down and slept; and I awaked [rose up],
   for the Lord sustaineth me." What of that--"I lay down"? Because it was
   my pleasure, I did so. What does "I lay down" mean? I died. Was it not
   a lying down to sleep on His part, who, when He pleased, rose from the
   tomb as He would from a bed? But He loves to give glory to the Father,
   that He may stir us up to glorify our Creator. For in adding, "I arose,
   for the Lord sustaineth me;" think you there was here a kind of failing
   in His power, so that, while He had it in His own power to die, He had
   it not in His power to rise again? So, indeed, the words seem to imply
   when not more closely considered. "I lay down to sleep;" that is, I did
   so, because I pleased. "And I arose:" why? "Because the Lord sustaineth
   [will sustain] me." [921] What then? wouldst Thou not have power to
   rise of Thyself? If Thou hadst not the power, Thou wouldst not have
   said, "I have power to lay down my life, and I have power to take it
   again." But, as showing that not only did the Father raise the Son, but
   the Son also raised Himself, hear how, in another passage in the
   Gospel, He saith, "Destroy this temple, and in three days I will raise
   it up." And the evangelist adds: "But this He spake of the temple of
   His body." [922] For only that which died was restored to life. The
   Word is not mortal, His soul is not mortal. If even thine dieth not,
   could the Lord's be subject to death?

   8. How can I know, thou wilt say, that mine dieth not? Slay it not
   thyself, and it cannot die. How, thou asketh, can I slay my soul? To
   say nothing meanwhile of other sins, "The mouth that lieth, slayeth the
   soul." [923] How, thou sayest, can I be sure that it dieth not? Listen
   to the Lord Himself giving security to His servant: "Be not afraid of
   them that kill the body, and after that have no more that they can do."
   But what in the plainest terms does He say? "Fear Him who hath power to
   slay both soul and body in hell." [924] Here you have the fact that it
   dieth, and that it doth not die. What is its dying? What is dying to
   thy flesh? Dying, to thy flesh, is the losing of its life: dying to thy
   soul, is the losing of its life. The life of thy flesh is thy soul: the
   life of thy soul is thy God. As the flesh dies in losing the soul,
   which is its life, so the soul dieth in losing God, who is its life. Of
   a certainty, then, the soul is immortal. Manifestly immortal, for it
   liveth even when dead. For what the apostle said of the luxurious
   widow, may also be said of the soul if it has lost its God, "she is
   dead while she liveth." [925]

   9. How, then, does the Lord lay down His life [soul]? [926] Let us,
   brethren, inquire into this a little more carefully. The time is not so
   pressing as is usual on the Lord's day: we have leisure, and theirs
   will be the profit who have assembled to-day also to wait on the Word
   of God. "I lay down my life," He says. Who lays down? What lays He
   down? What is Christ? The Word and man. Not man as being flesh alone:
   but as man consists of flesh and soul, so, in Christ there is a
   complete humanity. For He would not have assumed the baser part, and
   left the better behind, seeing that the soul of man is certainly
   superior to the body. Since, then, there is entire manhood in Christ,
   what is Christ? The Word, I repeat, and man. What is the Word and man?
   The Word, soul, and flesh. Keep hold of that, for there has been no
   lack of heretics on this point also, expelled as they were some time
   ago from the catholic truth, but still persisting, like thieves and
   robbers who enter not by the door, to lay their snares around the fold.
   These heretics are termed Apollinarians, [927] and have ventured to
   assert dogmatically that Christ is only the word and flesh, and contend
   that He did not assume a human soul. And yet some of them could not
   deny that there was a soul in Christ. See their intolerable absurdity
   and madness. They would have Him to possess an irrational soul, but
   deny Him a rational one. They allowed Him a mere animal, they deprived
   Him of a human, soul. But they took away Christ's reason by losing
   their own. Let it be otherwise with us, who have been nourished and
   established in the catholic faith. Accordingly, on this occasion I
   would remind your Charity, that, as in former lectures, we have given
   you sufficient instruction against the Sabellians and Arians,--the
   Sabellians, who say, The Father is the same as the Son--the Arians, who
   say, The Father is one being, the Son is another, as if the Father and
   Son were not of the same substance--and also, provided you remember as
   you ought, against the Photinian heretics, who have asserted that
   Christ was mere man, and destitute of Godhead: [928] and against the
   Manicheans, who maintain that He was God only without any true
   humanity: we may, on this occasion, in speaking about the soul, give
   you some instruction also in opposition to the Apollinarians, who say
   that our Lord Jesus Christ had no human soul, that is, a rational
   intelligent soul,--that soul, I mean, by which, as men, we differ from
   the brutes.

   10. In what sense, then, did our Lord say here, "I have power to lay
   down my soul [life]"? Who lays down his soul, and takes it again? Is it
   as being the Word that Christ does so? Or is it the human soul He
   possesses that lays down and resumes its own existence? Or is it His
   fleshly nature that lays down its life and takes it again? Let us sift
   each of the three questions I have suggested, and choose that which
   conforms to the standard of truth. For if we say that the Word of God
   laid down His soul, and took it again, we should have to fear the
   entrance of a wicked thought, and have it said to us: Then there was a
   time when that soul was separated from the Word, and a time, after His
   assumption of that soul, when He was without a soul. I see, indeed,
   that the Word was once without a human soul, but only so, when "in the
   beginning was the Word, and the Word was with God, and the Word was
   God." But from the time that the Word was made flesh, to dwell amongst
   us, [929] and manhood was assumed by the Word, that is, our whole
   nature, soul and flesh, what more could His passion and death do than
   separate the body from the soul? It separated not the soul from the
   Word. For if the Lord died, yea, because He died (for He did so for us
   on the cross), doubtless His flesh breathed out that which was its
   life: for a short time the soul forsook the flesh, although destined by
   its own return to raise the flesh again to life. But I cannot say that
   the soul was separated from the Word. He said to the soul of the thief,
   "To-day shalt thou be with me in paradise." [930] He forsook not the
   believing soul of the robber, and did He abandon His own? Surely not;
   but when the Lord took that of the other into His keeping, He certainly
   retained His own in indissoluble union. If, on the other hand, we say
   that the soul laid down and reassumed itself, we fall into the greatest
   absurdity; for what was not separated from the Word, was inseparable
   from itself.

   11. Let us turn, then, to what is true and easily understood. Take the
   case of any man, who does not consist of the word and soul and flesh,
   but only of soul and flesh; and let us inquire how any such man lays
   down his life. Can no ordinary man do so? Thou mayest say to me: No man
   has power to lay down his life [soul], and to take it again. But were
   not a man able to lay down his life, the Apostle John would not say,
   "As Christ laid down his life for us, even so ought we also to lay down
   our lives for the brethren." [931] Therefore may we also (if only we
   are filled with His courage, for without Him we can do nothing) lay
   down our lives for the brethren. When some holy martyr has laid down
   his life for the brethren, who laid it down, and what laid he down? If
   we understand this, we shall perceive in what sense it was said by
   Christ, "I have power to lay down my life." Art thou prepared, O man,
   to die for Christ? I am prepared, he replies. Let me repeat the
   question in other words. Art thou prepared to lay down thy life for
   Christ? And to these words he makes me the same reply, I am prepared,
   as he had, when I said, Art thou prepared to die? To lay down one's
   life [soul], is, then, the same as to die. But in whose behalf is the
   sacrifice in this case? For all men, when they die, lay down their
   life; but it is not all who lay it down for Christ. And no one has
   power to resume what he has laid down. But Christ both laid it down for
   us, and did so when it pleased Him; and when it pleased Him, He took it
   again. To lay down one's soul then, is to die. As also the Apostle
   Peter said to the Lord: "I will lay down my life [soul] for Thy sake;"
   [932] that is, I will die for Thy sake. View it, then, as referable to
   the flesh: the flesh layeth down its life, and the flesh taketh it
   again; not, indeed, the flesh by its own power, but by the power of Him
   that inhabiteth it. The flesh, then, layeth down its life in expiring.
   Look at the Lord Himself on the cross: He said, "I thirst:" those who
   were present dipped a sponge in vinegar, fastened it to a reed, and
   applied it to His mouth; then, having received it, He said, "It is
   finished;" meaning, All is fulfilled which had been prophesied
   regarding me as, prior to my death, still in the future. And because He
   had the power, when He pleased, to lay down His life, after He had
   said, "It is finished," what adds the evangelist? "And He bowed His
   head, and gave up the spirit." [933] This is to lay down the soul
   [life]. Only let your Charity attend to this. "He bowed His head, and
   gave up the spirit." Who gave up what gave He up? He gave up the
   spirit; His flesh gave it up. What means, the flesh gave it up? The
   flesh sent it forth, breathed it out. For so, in becoming separated
   from the spirit, we are said to expire. Just as getting outside the
   paternal soil is to be expatriated, turning aside from the track is to
   deviate; so to become separated from the spirit is to expire; and that
   spirit is the soul [life]. Accordingly, when the soul quits the flesh,
   and the flesh remains without the soul, then is a man said to lay down
   his soul [his human life]. When did Christ lay down His life? When it
   pleased the Word. For sovereign authority resided in the Word; and
   therein lay the power to determine when the flesh should lay down its
   life, and when it should take it again.

   12. If, then, the flesh laid down its life, how did Christ lay down His
   life? For the flesh is not Christ. Certainly in this way, that Christ
   is both flesh, and soul, and the Word; and yet these three things are
   not three Christs, but one. Ask thine own human nature, and from
   thyself ascend to what is above thee, and which, if not yet able to be
   understood, can at least be believed. For in the same way that one man
   is soul and body, is one Christ both the Word and man. Consider what I
   have said, and understand. The soul and body are two things, but one
   man: the Word and man are two things, but one Christ. Apply, then, the
   subject to any man. Where is now the Apostle Paul? If one answer, At
   rest with Christ, he speaks truly. And likewise, should one reply, In
   the sepulchre at Rome, he is equally right. The one answer I get refers
   to his soul, the other to his flesh. And yet we do not say that there
   are two Apostle Pauls, one who rests in Christ, another who was laid in
   the sepulchre; although we may say that the Apostle Paul liveth in
   Christ, and that the same apostle lieth dead in the tomb. Some one
   dieth, and we say, He was a good man, and faithful; he is in peace with
   the Lord: and then immediately, Let us attend his obsequies, and lay
   him in the sepulchre. Thou art about to bury one whom thou hadst just
   declared to be in peace with God; for the latter regards the soul which
   blooms eternally, and the other the body, which is laid down in
   corruption. But while the partnership of the flesh and soul has
   received the name of man, the same name is now applied to either of
   them, singly and by itself.

   13. Let no one, then, be perplexed, when he hears that the Lord has
   said, "I lay down my life, and I take it again." The flesh layeth it
   down, but by the power of the Word: the flesh taketh it again, but by
   the same power. Even His own name, the Lord Christ, was applied to His
   flesh alone. How can you prove it? says some one. We believe of a
   certainty not only in God the Father, but also in Jesus Christ His Son,
   our only Lord: and this that I have just said contains the whole, in
   Jesus Christ His Son, our only Lord. Understand that the whole is here:
   the Word, and soul, and flesh. At all events thou confessest what is
   also held by the same faith, that thou believest in that Christ who was
   crucified and buried. Ergo, thou deniest not that Christ was buried;
   and yet it was the burial only of His flesh. For had the soul been
   there, He would not have been dead: but if it was a true death, and its
   resurrection real, it was previously without life in the tomb; and yet
   it was Christ that was buried. And so the flesh apart from the soul was
   also Christ, for it was only the flesh that was buried. Learn the same
   likewise in the words of an apostle. "Let this mind," he says, "be in
   you, which was also in Christ Jesus: who, being in the form of God,
   thought it not robbery to be equal with God." Who, save Christ Jesus,
   as respects His nature as the Word, is God with God? But look at what
   follows: "But emptied Himself, and took upon Him the form of a servant;
   being made in the likeness of men, and found in fashion as a man." And
   who is this, but the same Christ Jesus Himself? But here we have now
   all the parts, both the Word in that form of God which assumed the form
   of a servant, and the soul and the flesh in that form of a servant
   which was assumed by the form of God. "He humbled Himself, and became
   obedient unto death." [934] Now in His death, it was His flesh only
   that was slain by the Jews. For if He said to His disciples, "Fear not
   them that kill the body, but are not able to kill the soul," [935] how
   could they do more in His own case than kill the body? And yet in the
   slaying of His flesh, it was Christ that was slain. Accordingly, when
   the flesh laid down its life, Christ laid it down; and when the flesh,
   in order to its resurrection, assumed its life, Christ assumed it.
   Nevertheless this was done, not by the power of the flesh, but of Him
   who assumed both soul and flesh, that in them these very things might
   receive fulfillment.

   14. "This commandment," He says, "have I received of my Father." The
   Word received not the commandment in word, but in the only begotten
   Word of the Father every commandment resides. But when the Son is said
   to receive of the Father what He possesses essentially in Himself, as
   it is said, "As the Father hath life in Himself, so hath He given to
   the Son to have life in Himself," [936] while the Son is Himself the
   life, there is no lessening of His authority, but the setting forth of
   His generation. For the Father added not after-gifts as to a son whose
   state was imperfect at birth, but on Him whom He begat in absolute
   perfection He bestowed all gifts in begetting. In this manner He gave
   Him equality with Himself, and yet begat Him not in a state of
   inequality. But while the Lord thus spake, for the light was shining in
   the darkness, and the darkness comprehended it not, [937] "there was a
   dissension again created among the Jews for these sayings, and many of
   them said, He hath a devil, and is mad: why hear ye him?" This was the
   thickest darkness. Others said, "These are not the words of him that
   hath a devil; can a devil open the eyes of the blind?" The eyes of such
   were now begun to be opened.
     __________________________________________________________________

   [903] Ps. cxvi. 15.

   [904] Chap. xv. 5.

   [905] 1 John iii. 16.

   [906] Prov. xxiii. 1, 2, according to the Septuagint, whose reading of
   verse 2 must have been somewhat different from that of the present
   Hebrew text, with which our English version pretty closely agrees: "And
   thou shalt put a knife to thy throat, if thou art a man of appetite"
   (or perhaps, "if thou hast control over thy appetite," 'mbl nphs 'th).
   So somewhat similarly the Vulgate, which makes the last clause, "if
   thou hast power over thy life."--Tr.

   [907] This clause, "for the edification," etc., is wanting in many of
   the mss.

   [908] Chap. xxi. 15-19.

   [909] Chap. i. 18.

   [910] Matt. xi. 27.

   [911] 1 Tim. ii. 5.

   [912] 1 Cor. i. 12, 13.

   [913] Matt. xv. 24.

   [914] Of Christ's footprints on Mount Olivet, impressed on the ground,
   there is mention made in the works of Jerome, in the book on "Hebrew
   places," and in Bede, in the names of places in the Acts of the
   Apostles; as likewise in the sacred history of Sulpitius Severus, Book
   ii.--Migne. The text is somewhat uncertain, but indicates the existence
   of "holy places" in Augustin's day, and certain acts of worship
   performed in their honor.--Tr.

   [915] 2 Cor. xiii. 3.

   [916] Eph. ii. 11-22.

   [917] Per proprietatum.

   [918] Chap. i. 1, 14.

   [919] Migne says that "there is, perhaps, in this passage something
   either superfluous or lacking." But there does not seem any real cause
   for such a supposition.--Tr.

   [920] Chap. xviii. 4-6.

   [921] Ps. iii. 5. It need scarcely be said that this psalm cannot bear
   the Messianic interpretation attached to it by Augustin, any more than
   Prov. xxiii. 1, 2, similarly applied in Sec. 2 of this lecture; and
   frequently elsewhere. But the accommodation at the will of the writer
   of all Old Testament Scripture equally to such a purpose was
   characteristic of the age.--Tr.

   [922] Chap. ii. 19, 21.

   [923] Wisd. i. 11.

   [924] Matt. x. 28, and Luke xii. 4, 5.

   [925] 1 Tim. v. 6.

   [926] The word anima, according to Augustin's explanation of it above,
   may be rendered in these sections either "soul" or "life." The original
   also is psuche.--Tr.

   [927] From Apollinaris, bishop of Alexandria, who held that the body
   which Christ assumed had only a sensitive, and not a rational soul, and
   that His divine nature supplied the place of the latter. His doctrines
   were condemned by the Council of Alexandria, A.D. 362, and he himself
   was deposed by the Council of Rome, A.D. 378.--Tr.

   [928] Sine deo: which, however, is wanting in all the mss.

   [929] Chap. i. 1, 14.

   [930] Luke xxiii. 43.

   [931] 1 John iii. 16.

   [932] Chap. xiii. 37.

   [933] Chap. xix. 28-30.

   [934] Phil. ii. 6-8.

   [935] Matt. x. 28.

   [936] John v. 26.

   [937] Chap. i. 5.
     __________________________________________________________________

   Tractate XLVIII.

   Chapter X. 22-42

   1. As I have already charged you, beloved, you ought steadfastly to
   bear in mind that Saint John the evangelist would not have us be always
   nourished with milk, but fed with solid food. Still, whoever is hardly
   able as yet to partake of the solid food of God's word, let him find
   nourishment in the milk of faith; and the word which he cannot
   understand, let him not hesitate to believe. For faith is the
   deserving: understanding, the reward. In the very labor of intent
   application the eye of our mind struggles [938] to get rid of the foul
   films of human mists, and be cleared up to the word of God. Labor,
   then, will not be declined if love is present; for you know that he who
   loves his labor is insensible to its pain. For no labor is grievous to
   those who love it. If cupidity on the part of the avaricious endures so
   great toils, what in our case will not love endure?

   2. Listen to the Gospel: "And it was at Jerusalem the Encoenia." [939]
   Encoenia was the festival of the dedication of the temple. For in Greek
   kainos means new; and whenever there was some new dedication, it was
   called Encoenia. [940] And now this word is come into common use; if
   one puts on a new coat, he is said "encoeniare" (to renovate, or to
   hold an encoenia). For the Jews celebrated in a solemn manner the day
   on which the temple was dedicated; and it was the very feast day when
   the Lord spake what has just been read.

   3. "It was winter. And Jesus walked in the temple in Solomon's porch.
   Then came the Jews round about Him, and said unto Him, How long dost
   thou keep our mind in suspense? If thou be the Christ, tell us
   plainly." They were not desiring the truth, but preparing a calumny.
   "It was winter," and they were chill; because they were slow to
   approach that divine fire. For to approach is to believe: he who
   believes, approaches; who denies, retires. The soul is not moved by the
   feet, but by the affections. They had become icy cold to the sweetness
   of loving Him, and they burned with the desire of doing Him an injury.
   They were far away, while there beside Him. It was not with them a
   nearer approach in believing, but the pressure of persecution. They
   sought to hear the Lord saying, I am Christ; and probably enough they
   only thought of the Christ in a human way. The prophets preached
   Christ; but the Godhead of Christ asserted in the prophets and in the
   gospel itself is not perceived even by heretics; and how much less by
   Jews, so long as the vail is upon their heart? [941] In short, in a
   certain place, the Lord Jesus, knowing that their views of the Christ
   were cast in a human mould, not in the Divine, taking His stand on the
   human ground, and not on that where along with the assumption of
   humanity He also continued Divine, He said to them, "What think ye of
   Christ? Whose Son is He?" Following their own opinion, they replied,
   "Of David." For so they had read, and this only they retained; because
   while they read of His divinity, they did not understand it. But the
   Lord, to pin them down to some inquiry touching the divinity of Him
   whose apparent weakness they despised, answered them: "How, then, doth
   David in spirit call Him Lord, saying, The Lord said unto my Lord, Sit
   Thou on my right hand, till I put Thine enemies under Thy feet? If
   David, then, in spirit call Him Lord, how is He his son?" [942] He did
   not deny, but questioned. Let no one think, on hearing this, that the
   Lord Jesus denied that He was the Son of David. Had Christ the Lord
   given any such denial, He would not have enlightened the blind who so
   addressed Him. For as He was passing by one day, two blind men, who
   were sitting by the wayside, cried out, "Have mercy upon us, thou Son
   of David." And on hearing these words He had mercy on them. He stood
   still, healed, enlightened them; [943] for He owned the name. The
   Apostle Paul also says, "Who was made of the seed of David according to
   the flesh;" [944] and in his Epistle to Timothy, "Remember that Jesus
   Christ was raised from the dead, [He that is] of the seed of David,
   according to my gospel." [945] For the Virgin Mary drew her origin, and
   hence our Lord also, from the seed of David.

   4. The Jews made this inquiry of Christ, chiefly in order that, should
   He say, I am Christ, they might, in accordance with the only sense they
   attached to such a name, that He was of the seed of David, calumniate
   Him with aiming at the kingly power. There is more than this in His
   answer to them: they wished to calumniate Him with claiming to be the
   Son of David. He replied that He was the Son of God. And how? Listen:
   "Jesus answered them, I tell you, and ye believe not: the works that I
   do in my Father's name, they bear witness of me: but ye believe not;
   because ye are not of my sheep." Ye have already learned above (in
   Lecture XLV.) who the sheep are: be ye sheep. They are sheep through
   believing, sheep in following the Shepherd, sheep in not despising
   their Redeemer, sheep in entering by the door, sheep in going out and
   finding pasture, sheep in the enjoyment of eternal life. What did He
   mean, then, in saying to them, "Ye are not of my sheep"? That He saw
   them predestined to everlasting destruction, not won to eternal life by
   the price of His own blood.

   5. "My sheep hear my voice, and I know them, and they follow me: and I
   give unto them eternal life." This is the pasture. If you recollect, He
   had said before, "And he shall go in and out, and find pasture." We
   have entered by believing--we go out at death. [946] But as we have
   entered by the door of faith, so, as believers, we quit the body; for
   it is in going out by that same door that we are able to find pasture.
   The good pasture is called eternal life; there no blade withereth--all
   is green and flourishing. There is a plant commonly said to be
   ever-living; there only is it found to live. "I will give," He says,
   "unto them," unto my sheep, "eternal life." Ye are on the search for
   calumnies, just because your only thoughts are of the life that is
   present.

   6. "And they shall never perish:" you may hear the undertone, as if He
   had said to them, Ye shall perish for ever, because ye are not of my
   sheep. "No one shall pluck them out of my hand." Give still greater
   heed to this: "That which my Father gave me is greater than all." [947]
   What can the wolf do? What can the thief and the robber? They destroy
   none but those predestined to destruction. But of those sheep of which
   the apostle says, "The Lord knoweth them that are His;" [948] and "Whom
   He did foreknow, them He also did predestinate; and whom He did
   predestinate, them He also called; and whom He called, them He also
   justified; and whom He justified, them He also glorified;" [949]
   --there is none of such sheep as these that the wolf seizes, or the
   thief steals, or the robber slays. He, who knows what He gave for them,
   is sure of their number. And it is this that He says: "No one shall
   pluck them out of my hand;" and in reference also to the Father, "That
   which my Father gave me is greater than all." What did the Father give
   to the Son that was greater than all? To be His own only-begotten Son.
   What, then, means "gave"? Was He to whom He gave previously existent,
   or gave He in the act of begetting? For if He previously existed to
   whom He gave the gift of Sonship, there was a time when He was, and was
   not the Son. Far be it from us to suppose that the Lord Christ ever
   was, and yet was not the Son. Of us such a thing may be said: there was
   a time when we were the sons of men, but were not the sons of God. For
   we are made the sons of God by grace, but He by nature, for such was He
   born. And yet not so, as that one may say, He did not exist till He was
   born; for He, who was coeternal with the Father, was never unborn. Let
   him who is wise understand: and whoever understands not, let him
   believe and be nourished, and he will come to understanding. The Word
   of God was always with the Father, and always the Word; and because the
   Word, therefore the Son. So then, always the Son, and always equal. For
   it is not by growth but by birth that He is equal, who was always born,
   the Son of the Father, God of God, coeternal of the Eternal. But the
   Father is not God of [950] the Son: the Son is God of [951] the Father;
   therefore in begetting the Son, the Father "gave" Him to be God, in
   begetting He gave Him to be coeternal with Himself, in begetting He
   gave Him to be His equal. This is that which is greater than all. How
   is the Son the life, and the possessor of life? What He has, He is: as
   for thee, thou art one thing, thou hast another. For example, thou hast
   wisdom, but art thou wisdom itself? In short, because thou thyself art
   not that which thou hast, shouldst thou lose what thou hast, thou
   returnest to the state of no longer having it: and sometimes thou
   re-acquirest, sometimes thou losest. As our eye has no light inherently
   in itself, it opens, and admits it; it shuts, and loses it. It is not
   thus that the Son of God is God--not thus that He is the Word of the
   Father; and not thus is He the Word, that passes away with the sound,
   but that which abides in its birth. In such a way hath He wisdom that
   He is Himself wisdom, and maketh men wise: and life, that He is Himself
   the life, and maketh others alive. This is that which is greater than
   all. The evangelist John himself looked to heaven and earth when
   wishing to speak of the Son of God; he looked, and rose above them all.
   He thought on the thousands of angelic armies above the heavens; he
   thought, and, like the eagle soaring beyond the clouds, his mind
   overpassed the whole creation: he rose beyond all that was great, and
   arrived at that which was greater than all; and said, "In the beginning
   was the Word." But because He, of [952] whom is the Word, is not of the
   Word, and the Word is of Him, whose Word He is; therefore He says,
   "That which the Father gave me," namely, to be His Word, His
   only-begotten Son, the brightness of His light, "is greater than all."
   Therefore, "No one," He says, "plucketh my sheep out of my hand. No one
   can pluck them out of my Father's hand."

   7. "Out of my hand," and "out of my Father's hand." What is this, "No
   one plucketh them out of my hand," and "No one plucketh them out of my
   Father's hand"? Have the Father and Son one hand, or is the Son
   Himself, shall we say, the hand of His Father? If by hand we are to
   understand power, the power of Father and Son is one; for their Godhead
   is one. But if we mean hand in the way spoken of by the prophet, "And
   to whom is the arm of the Lord revealed?" [953] the Father's hand is
   the Son Himself, which is not to be so understood as if God had the
   human form, and, as it were, bodily members: but that all things were
   made by Him. For men also are in the habit of calling other men their
   hands, by whom they get done what they wish. And sometimes also the
   very work done by a man's hand is called his hand; as one is said to
   recognize his hand when he recognizes what he has written. Since, then,
   there are many ways of speaking of the hand of a man, who literally has
   a hand among the members of his body; how much rather must there be
   more than one way of understanding it, when we read of the hand of God,
   who has no bodily form? And in this way it is better here, by the hand
   of the Father and Son, to understand the power of the Father and the
   Son; lest, in taking here the hand of the Father as spoken of the Son,
   some carnal thought also about the Son Himself should set us looking
   for the Son as somehow to be similarly regarded as the hand of Christ.
   Therefore, "no one plucketh them out of my Father's hand;" that is, no
   one plucketh them from me.

   8. But that there may be no more room for hesitation, hear what
   follows: "I and my Father are one." Up to this point the Jews were able
   to bear Him; they heard, "I and my Father are one," and they bore it no
   longer; and hardened in their own way, they had recourse to stones.
   "They took up stones to stone Him." The Lord, because He suffered not
   what He was unwilling to suffer, and only suffered what He was pleased
   to suffer, still addresses them while desiring to stone Him. "The Jews
   took up stones to stone Him. Jesus answered them, Many good works have
   I showed you from my Father; for which of those works do ye stone me?
   And they answered, For a good work we stone thee not, but for
   blasphemy, and because that thou, being a man, makest thyself God."
   Such was their reply to His words, "I and my Father are one." You see
   here that the Jews understood what the Arians understand not. For they
   were angry on this account, that they felt it could not be said, "I and
   my Father are one," save where there was equality of the Father and the
   Son.

   9. But see what answer the Lord gave to their dull apprehension. He saw
   that they could not bear the brilliance of the truth, and He tempered
   it with words. "Is it not written in your law," that is, as given to
   you, "that I said, Ye are gods?" [954] And the Lord called all the
   Scriptures generally, the law: although elsewhere He speaks more
   definitely of the law, distinguishing it from the prophets; as it is
   said, "The law and the prophets were until John;" [955] and "On these
   two commandments hang all the law and the prophets." [956] Sometimes,
   however, He divided the same Scriptures into three parts, as where He
   saith, "All things must be fulfilled which were written in the law, and
   the prophets, and the psalms, concerning me." [957] But now He includes
   the psalms also under the name of the law, where it is written, "I
   said, Ye are gods. If He calleth them gods, to whom the word of God
   came, and the Scripture cannot be broken: say ye of Him, whom the
   Father hath sanctified, and sent into the world, Thou blasphemest;
   because I said, I am the Son of God?" If the word of God came to men,
   that they might be called gods, how can the very Word of God, who is
   with God, be otherwise than God? If by the word of God men become gods,
   if by fellowship they become gods, can He by whom they have fellowship
   not be God? If lights which are lit are gods, is the light which
   enlighteneth not God? If through being warmed in a way by saving fire
   they are constituted gods, is He who gives them the warmth other than
   God? Thou approachest the light and art enlightened, and numbered among
   the sons of God; if thou withdrawest from the light, thou fallest into
   obscurity, and art accounted in darkness; but that light approacheth
   not, because it never recedeth from itself. If, then, the word of God
   maketh you gods, how can the Word of God be otherwise than God?
   Therefore did the Father sanctify His Son, and send Him into the world.
   Perhaps some one may be saying: If the Father sanctified Him, was there
   then a time when He was not sanctified? He sanctified in the same way
   as He begat Him. For in the act of begetting He gave Him the power to
   be holy, because He begat Him in holiness. For if that which is
   sanctified was unholy before, how can we say to God the Father,
   "Hallowed be Thy name"? [958]

   10. "If I do not the works of my Father, believe me not. But if I do,
   though ye will not believe me, believe the works; that ye may know and
   believe that the Father is in me, and I in Him." The Son says not, "the
   Father is in me, and I in Him," as men can say it. For if we think
   well, we are in God; and if we live well, God is in us: believers, by
   participating in His grace, and being illuminated by Himself, are in
   Him, and He in us. But not so is it with the only-begotten Son: He is
   in the Father, and the Father in Him; as one who is equal is in him
   whose equal he is. In short, we can sometimes say, We are in God, and
   God is in us; but can we say, I and God are one? Thou art in God,
   because God contains thee; God is in thee, because thou art become the
   temple of God: but because thou art in God, and God is in thee, canst
   thou say, He that seeth me seeth God; as the Only-begotten said, "He
   that hath seen me, hath seen the Father also;" [959] and "I and the
   Father are one"? Recognize the prerogative of the Lord, and the
   privilege of the servant. The prerogative of the Lord is equality with
   the Father: the privilege of the servant is fellowship with the
   Saviour.

   11. "Therefore they sought to apprehend Him." Would they had
   apprehended by faith and understanding, not in wrath and murder! For
   now, my brethren, when I speak thus, it is the weak one wishing to
   apprehend what is strong, the small what is great, the fragile what is
   solid; and it is we ourselves--both you who are of the same matter as I
   am, and I myself who speak to you--who all wish to apprehend Christ.
   And what is it to apprehend Him? [If] thou hast understood, thou hast
   apprehended. But not as did the Jews: thou hast apprehended in order to
   possess, they wished to apprehend in order to make away with Him. And
   because this was the kind of apprehension they desired, what did He do
   to them? "He escaped out of their hands." They failed to apprehend Him,
   because they lacked the hand of faith. The Word was made flesh; but it
   was no great task to the Word to rescue His own flesh from fleshy
   hands. To apprehend the Word in the mind, is the right apprehension of
   Christ.

   12. "And He went away again beyond Jordan, into the place where John at
   first baptized; and there He abode. And many resorted unto Him, and
   said, John, indeed, did no miracle." You remember what was said of
   John, that he was a light, and bore witness to the day. [960] Why,
   then, say these among themselves, "John did no miracle"? John, they
   say, signalized himself by no miracle; he did not put devils to flight,
   he drove away no fever, he enlightened not the blind, he raised not the
   dead, he fed not so many thousand men with five or seven loaves, he
   walked not upon the sea, he commanded not the winds and the waves. None
   of these things did John, and in all he said he bore witness to this
   man. By lamp-light we may advance to the day. "John did no miracle: but
   all things that John spake of this man were true." Here are those who
   apprehended in a different way from the Jews. The Jews wished to
   apprehend one who was departing from them, these apprehended one who
   remained with them. In a word, what is it that follows? "And many
   believed on Him."
     __________________________________________________________________

   [938] Desudat, struggles to sweating.

   [939] Encænia, enkainia, from en and kainos, new.

   [940] It was a feast, however, instituted by Judas Maccabæus, to
   commemorate his purification of the temple, after its profanation by
   Antiochus.--Tr.

   [941] 2 Cor. iii. 15.

   [942] Matt. xxii. 42-45.

   [943] Matt. xx. 30-34.

   [944] Rom. i. 3.

   [945] 2 Tim. ii. 8.

   [946] The pasture, and the going in and out, refer rather to Christ's
   guidance and nourishment of His people in this present life.--Tr.

   [947] There is a considerable difference in these words, as rendered by
   Augustin, from that which is found in our English version: "My Father
   who gave them me is greater than all." The latter is certainly the more
   intelligible and suitable to the context. But the variation of the mss.
   between the two readings, "ho...meizon" and "hos...meizon," is somewhat
   remarkable. The far larger number are certainly in favor of the latter,
   as followed by our English Bibles, but the former is countenanced by
   some of the more important; while others which have hos have at the
   same time meizon (neut.) and vice versa. Thus the Sinaitic reads ho
   (neut.), and meizon (masc.); while the Alexandrian has hos (masc.), and
   meizon (neut.). The Vulgate, and some of the other early versions, have
   Augustin's reading; but the Peshito (Syriac), which is the earliest of
   them all, supports the other, its literal rendering being, "For my
   Father, who gave to me, than all greater [is] He." Modern critics have
   generally adopted the masc. reading,--Griesbach, Bengel, and others,
   almost ignoring the other, and Stier dismissing it as wholly
   inadmissible; while Alford, in a very strange and unsatisfactory way,
   gives the neuter in his Greek text, and not a syllable of explanation
   in his notes. It seems to us that the transcriber had first let ho
   creep into the text, perhaps from the previous similar expression in
   chap. vi. 39; and then meizon was made neuter by some other to agree
   with it. This is more likely than the reverse; and our English reading
   is every way more satisfactory than Augustin's.--Tr.

   [948] 2 Tim. ii. 19.

   [949] Rom. viii. 29, 30.

   [950] De.

   [951] De.

   [952] De.

   [953] Isa. liii. 1.

   [954] Ps. lxxxii. 6.

   [955] Luke xvi. 16.

   [956] Matt. xxii. 40.

   [957] Luke xxiv. 44.

   [958] Matt. vi. 9.

   [959] Chap. xiv. 9.

   [960] Chap. v. 35, 33.
     __________________________________________________________________

   Tractate XLIX.

   Chapter XI. 1-54

   1. Among all the miracles wrought by our Lord Jesus Christ, the
   resurrection of Lazarus holds a foremost place in preaching. But if we
   consider attentively who did it, our duty is to rejoice rather than to
   wonder. A man was raised up by Him who made man: for He is the only One
   of the Father, by whom, as you know, all things were made. And if all
   things were made by Him, what wonder is it that one was raised by Him,
   when so many are daily brought into the world by His power? It is a
   greater deed to create men than to raise them again from the dead. Yet
   He deigned both to create and to raise again; to create all, to
   resuscitate some. For though the Lord Jesus did many such acts, yet all
   of them are not recorded; just as this same St. John the evangelist
   himself testifies, that Christ the Lord both said and did many things
   that are not recorded; [961] but such were chosen for record as seemed
   to suffice for the salvation of believers. Thou hast just heard that
   the Lord Jesus raised a dead man to life; and that is sufficient to let
   thee know that, were He so pleased, He might raise all the dead to
   life. And, indeed this very work has He reserved in His own hands till
   the end of the world. For while you have heard that by a great miracle
   He raised one from the tomb who had been dead four days, "the hour is
   coming," as He Himself saith, "in the which all that are in the graves
   shall hear His voice, and shall come forth." He raised one who was
   putrid, and yet in that putrid carcase there was still the form of
   limbs; but at the last day He will by a word reconstitute ashes into
   human flesh. But it was needful then to do only some such deeds, that
   we, receiving them as tokens of His power, may put our trust in Him,
   and be preparing for that resurrection which shall be to life and not
   to judgment. So, indeed, He saith, "The hour is coming, in the which
   all that are in the graves shall hear His voice, and shall come forth;
   they that have done good, unto the resurrection of life; and they that
   have done evil, unto the resurrection of damnation." [962]

   2. We have, however, read in the Gospel of three dead persons who were
   raised to life by the Lord, and, let us hope, to some good purpose. For
   surely the Lord's deeds are not merely deeds, but signs. And if they
   are signs, besides their wonderful character, they have some real
   significance: and to find out this in regard to such deeds is a
   somewhat harder task than to read or hear of them. We were listening
   with wonder, as at the sight of some mighty miracle enacted before our
   eyes, in the reading of the Gospel, how Lazarus was restored to life.
   If we turn our thoughts to the still more wonderful works of Christ,
   every one that believeth riseth again: if we all consider, and
   understand that more horrifying kind of death, every one who sinneth
   dies. [963] But every man is afraid of the death of the flesh; few, of
   the death of the soul. In regard to the death of the flesh, which must
   certainly come some time, all are on their guard against its approach:
   this is the source of all their labor. Man, destined to die, labors to
   avert his dying; and yet man, destined to live for ever, labors not to
   cease from sinning. And when he labors to avoid dying, he labors to no
   purpose, for its only result will be to put off death for a while, not
   to escape it; but if he refrain from sinning, his toil will cease, and
   he shall live for ever. Oh that we could arouse men, and be ourselves
   aroused along with them, to be as great lovers of the life that
   abideth, as men are of that which passeth away! What will a man not do
   who is placed under the peril of death? When the sword was overhanging
   their heads, men have given up every means of living they had in
   reserve. Who is there that has not made an immediate surrender of all,
   to escape being slain? And, after all, he has perhaps been slain. Who
   is there that, to save his life, has not been willing at once to lose
   his means of living, and prefer a life of beggary to a speedy death?
   Who has had it said to him, Be off to sea if you would escape with your
   life, and has delayed to do so? Who has had it said to him, Set to work
   if you would preserve your life, and has continued a sluggard? It is
   but little that God requires of us, that we may live for ever: and we
   neglect to obey Him. God says not to thee, Lose all you have, that you
   may live a little time oppressed with toil; but, Give to the poor of
   what you have, that you may live always exempt from labor. The lovers
   of this temporal life, which is theirs, neither when, nor as long as
   they wish, are our accusers; and we accuse not ourselves in turn, so
   sluggish are we, so lukewarm about obtaining eternal life, which will
   be ours if we wish it, and will be imperishable when we have it; but
   this death which we fear, notwithstanding all our reluctance, will yet
   be ours in possession.

   3. If, then, the Lord in the greatness of His grace and mercy raiseth
   our souls to life, that we may not die for ever, we may well understand
   that those three dead persons whom He raised in the body, have some
   figurative significance of that resurrection of the soul which is
   effected by faith: He raised up the ruler of the synagogue's daughter,
   while still lying in the house; [964] He raised up the widow's young
   son, while being carried outside the gates of the city; [965] and He
   raised up Lazarus, when four days in the grave. Let each one give heed
   to his own soul: in sinning he dies: sin is the death of the soul. But
   sometimes sin is committed only in thought. Thou hast felt delight in
   what is evil, thou hast assented to its commission, thou hast sinned;
   that assent has slain thee: but the death is internal, because the evil
   thought had not yet ripened into action. The Lord intimated that He
   would raise such a soul to life, in raising that girl, who had not yet
   been carried forth to the burial, but was lying dead in the house, as
   if sin still lay concealed. But if thou hast not only harbored a
   feeling of delight in evil, but hast also done the evil thing, thou
   hast, so to speak, carried the dead outside the gate: thou art already
   without, and being carried to the tomb. Yet such an one also the Lord
   raised to life. and restored to his widowed mother. If thou hast
   sinned, repent, and the Lord will raise thee up, and restore thee to
   thy mother Church. The third example of death is Lazarus. A grievous
   kind of death it is, and is distinguished as a habit of wickedness. For
   it is one thing to fall into sin, another to form the habit of sinning.
   He who falls into sin, and straightway submits to correction, will be
   speedily restored to life; for he is not yet entangled in the habit, he
   is not yet laid in the tomb. But he who has become habituated to sin,
   is buried, and has it properly said of him, "he stinketh;" for his
   character, like some horrible smell, begins to be of the worst repute.
   Such are all who are habituated to crime, abandoned in morals. Thou
   sayest to such an one, Do not so. But when wilt thou be listened to by
   one on whom the earth is thus heaped, who is breeding corruption, and
   pressed down with the weight of habit? And yet the power of Christ was
   not unequal to the task of restoring such an one to life. We know, we
   have seen, we see every day men changing the very worst of habits, and
   adopting a better manner of life than that of those who blamed them.
   Thou detestedst such a man: look at the sister of Lazarus herself (if,
   indeed, it was she who anointed the Lord's feet with ointment, and
   wiped with her hair what she had washed with her tears), who had a
   better resurrection than her brother; she was delivered from the mighty
   burden of a sinful character. For she was a notorious sinner; and had
   it said of her, "Her many sins are forgiven her, for she has loved
   much." [966] We see many such, we know many: let none despair, but let
   none presume in himself. Both the one and the other are sinful. Let
   thine unwillingness to despair take such a turn as to lead thee to make
   choice of Him in whom alone thou mayest well presume.

   4. So then the Lord also raised Lazarus to life. You have heard what
   type of character he represents; in other words, what is meant by the
   resurrection of Lazarus. Let us now, therefore, read over the passage;
   and as there is much in this lesson clear already, we shall not go into
   any detailed exposition, so as to take up more thoroughly the necessary
   points. "Now a certain man was sick, [named] Lazarus, of Bethany, the
   town of Mary and Martha, his sisters." In the previous lesson you
   remember that the Lord escaped from the hands of those who sought to
   stone Him, and went away beyond Jordan, where John baptized. [967] When
   the Lord therefore had taken up His abode there, Lazarus fell sick in
   Bethany, which was a town lying close to Jerusalem.

   5. "But Mary was she who anointed the Lord with ointment, and wiped His
   feet with her hair, whose brother Lazarus was sick. Therefore his
   sisters sent unto Him, saying." We now understand whither it was they
   sent, namely, where the Lord was; for He was away, as you know, beyond
   the Jordan. They sent messengers to the Lord to tell Him that their
   brother was ill. He delayed to heal, that He might be able to raise to
   life. But what was the message sent by his sisters? "Lord, behold, he
   whom Thou lovest is sick." They did not say, Come; for the intimation
   was all that was needed for one who loved. They did not venture to say,
   Come and heal him: they ventured not to say, Command there, and it
   shall be done here. And why not so with them, if on these very grounds
   the centurion's faith was commended? For he said, "I am not worthy that
   Thou shouldest enter under my roof; but speak the word only, and my
   servant shall be healed." [968] No such words said these women, but
   only, "Lord, behold, he whom Thou lovest is sick." It is enough that
   Thou knowest; for Thou art not one that loveth and forsaketh. But says
   some one, How could a sinner be represented by Lazarus, and be so loved
   by the Lord? Let him listen to Him, when He says, "I came not to call
   the righteous, but sinners." [969] For had not God loved sinners, He
   would not have come down from heaven to earth.

   6. "But when Jesus heard [that], He said, This sickness is not unto
   death, but for the glory of God, that the Son of God may be glorified."
   Such a glorifying of Himself did not add to His dignity, but benefited
   us. Hence He says, "is not unto death," because even that death itself
   was not unto death, but rather unto the working of a miracle whereby
   men might be led to faith in Christ, and so escape the real death. And
   mark how the Lord, as it were indirectly, called Himself God, for the
   sake of some who deny that the Son is God. For there are heretics who
   make such a denial, that the Son of God is God. Let them hearken here:
   "This sickness," He says, "is not unto death, but for the glory of
   God." For what glory? For the glory of what God? Hear what follows:
   "That the Son of God may be glorified." "This sickness," therefore, He
   says, "is not unto death, but for the glory of God, that the Son of God
   maybe glorified thereby." By what? By that sickness.

   7. "Now Jesus loved Martha, and her sister Mary, and Lazarus." The one
   sick, the others sad, all of them beloved: but He who loved them was
   both the Saviour of the sick, nay more, the Raiser of the dead and the
   Comforter of the sad. "When He heard therefore that he was sick, He
   abode then two days still in the same place." They sent Him word: He
   abode where He was: and the time ran on till four days were completed.
   And not in vain, were it only that perhaps, nay that certainly, even
   the very number of days has some sacramental significance. "Then after
   that He saith again to His disciples, Let us go into Judea:" where He
   had been all but stoned, and from which He had apparently departed for
   the very purpose to escape being stoned. For as man He departed; but
   returned as if in forgetfulness of all infirmity, to show His power.
   "Let us go," He said, "into Judea."

   8. And now see how the disciples were terrified at His words. "The
   disciples say unto Him, Master, the Jews of late sought to stone Thee,
   and goest Thou thither again? Jesus answered, Are there not twelve
   hours in the day? "What means such an answer? They said to Him, "The
   Jews of late sought to stone Thee, and goest Thou thither again" to be
   stoned? And the Lord, "Are there not twelve hours in the day? if any
   man walk in the day, he stumbleth not, because he seeth the light of
   this world: but if he walk in the night, he stumbleth, because there is
   no light in him." He spoke indeed of the day, but to our understanding
   as if it were still the night. Let us call upon the Day to chase away
   the night, and illuminate our hearts with the light. For what did the
   Lord mean? As far as I can judge, and as the height and depth of His
   meaning breaks into light, He wished to argue down their doubting and
   unbelief. For they wished by their counsel to keep the Lord from death,
   who had come to die, to save themselves from death. In a similar way
   also, in another passage, St. Peter, who loved the Lord, but did not
   yet fully understand the reason of His coming, was afraid of His dying,
   and so displeased the Life, to wit, the Lord Himself; for when He was
   intimating to the disciples what He was about to suffer at Jerusalem at
   the hands of the Jews, Peter made reply among the rest, and said, "Far
   be it from Thee, Lord; pity Thyself: this shall not be unto Thee." And
   at once the Lord replied, "Get thee behind me, Satan: for thou savorest
   not the things that be of God, but those that be of men." And yet a
   little before, in confessing the Son of God, he had merited
   commendation: for he heard the words, "Blessed art thou, Simon Barjona:
   for flesh and blood hath not revealed it unto thee, but my Father who
   is in heaven." [970] To whom He had said, "Blessed art thou," He now
   says, "Get thee behind me, Satan;" because it was not of himself that
   he was blessed. But of what then? "For flesh and blood hath not
   revealed it unto thee, but my Father who is in heaven." See, this is
   how thou art blessed, not from anything that is thine own, but from
   that which is mine. Not that I am the Father, but that all things which
   the Father hath are mine. [971] But if his blessedness came from the
   Lord's own working, from whose [working] came he to be Satan? He there
   tells us: for He assigned the reason of such blessedness, when He said,
   "Flesh and blood hath not revealed this unto thee, but my Father who is
   in heaven:" that is the cause of thy blessedness. But that I said, "Get
   thee behind me, Satan, hear also its cause. For thou savorest not the
   things that be of God, but those that be of men." Let no one then
   flatter himself: in that which is natural to himself he is Satan, in
   that which is of God he is blessed. For all that is of his own, whence
   comes it, but from his sin? Put away the sin, which is thine own.
   Righteousness, He saith, belongeth unto me. For what hast thou that
   thou didst not receive? [972] Accordingly, when men wished to give
   counsel to God, disciples to their Master, servants to their Lord,
   patients to their Physician, He reproved them by saying, "Are there not
   twelve hours in the day? If any man walk in the day, he stumbleth not."
   Follow me, if ye would not stumble: give not counsel to me, from whom
   you ought to receive it. To what, then, refer the words, "Are there not
   twelve hours in the day"? Just that to point Himself out as the day, He
   made choice of twelve disciples. If I am the day, He says, and you the
   hours, is it for the hours to give counsel to the day? The day is
   followed by the hours, not the hours by the day. If these, then, were
   the hours, what in such a reckoning was Judas? Was he also among the
   twelve hours? If he was an hour, he had light; and if he had light, how
   was the Day betrayed by him to death? But the Lord, in so speaking,
   foresaw, not Judas himself, but his successor. For Judas, when he fell,
   was succeeded by Matthias, and the duodenary number preserved. [973] It
   was not, then, without a purpose that the Lord made choice of twelve
   disciples, but to indicate that He Himself is the spiritual Day. Let
   the hours then attend upon the Day, let them preach the Day, be made
   known and illuminated by the Day, and by the preaching of the hours may
   the world believe in the Day. And so in a summary way it was just this
   that He said: Follow me, if ye would not stumble.

   9. "And after that He saith unto them, Our friend Lazarus sleepeth; but
   I go, that I may awake him out of sleep." It was true what He said. To
   his sisters he was dead, to the Lord he was asleep. He was dead to men,
   who could not raise him again; but the Lord aroused him with as great
   ease from the tomb as one arouseth a sleeper from his bed. Hence it was
   in reference to His own power that He spoke of him as sleeping: for
   others also, who are dead, are frequently spoken of in Scripture as
   sleeping; as when the apostle says, "But I would not have you to be
   ignorant, brethren, concerning those who are asleep, that ye sorrow
   not, even as others who have no hope." [974] Therefore he also spoke of
   them as sleeping, because foretelling their resurrection. And so, all
   the dead are sleeping, both good and bad. But just as, in the case of
   those who sleep and waken day by day, there is a great difference as to
   what they severally see in their sleep: some experience pleasant
   dreams; others, dreams so frightful that the waking are afraid to fall
   asleep for fear of their recurrence: so every individual sleeps and
   wakens in circumstances peculiar to himself. And there is a difference
   as to the kind of custody one may be placed in, who is afterwards to be
   taken before the judge. For the kind of custody in which men are placed
   depends on the merits of the case: some are required to be guarded by
   lictors, an office humane and mild, and becoming a citizen; others are
   given up to subordinates; [975] some, again, are sent to prison: and in
   the prison itself all are not thrust together into its lowest dungeons,
   but dealt with in proportion to the merits and superior gravity of the
   charges. As, then, there are different kinds of custody among those
   engaged in official life, so there are different kinds of custody for
   the dead, and differing merits in those who rise again. The beggar was
   taken into custody, so was the rich man: but the one into Abraham's
   bosom; the other, where he thirsted, and found not a drop of water.
   [976]

   10. Therefore, to make this the occasion of instructing your Charity,
   all souls have, when they quit this world, their different receptions.
   The good have joy; the evil, torments. But when the resurrection takes
   place, both the joy of the good will be fuller and the torments of the
   wicked heavier, when they shall be tormented in the body. The holy
   patriarchs, prophets, apostles, martyrs, and good believers, have been
   received into peace; but all of them have still in the end to receive
   the fulfillment of the divine promises; for they have been promised
   also the resurrection of the flesh, the destruction of death, and
   eternal life with the angels. This we have all to receive together; for
   the rest, which is given immediately after death, every one, if worthy
   of it, receives when he dies. The patriarchs first received it--think
   only from what they rest; the prophets afterwards; more recently the
   apostles; still more lately the holy martyrs, and day by day the good
   and faithful. Thus some have now been in that rest for long, some not
   so long; others for fewer years, and others whose entrance therein is
   still less than recent. But when they shall wake from this sleep, they
   shall all together receive the fulfillment of the promise.

   11. "Our friend Lazarus sleepeth; but I go, that I may awake him out of
   sleep. Then said His disciples"--according to their understanding they
   replied--"Lord, if he sleep, he shall do well." For the sleep of the
   sick is usually a sign of returning health. "Howbeit Jesus spake of his
   death, but they thought that He spake of the taking of rest in sleep.
   Then said Jesus unto them plainly,"--for He said somewhat obscurely,
   "He sleepeth;"--therefore He said plainly, "Lazarus is dead. And I am
   glad for your sakes that I was not there, to the intent ye may
   believe." I even know that he is dead, and I was not there: for he had
   been reported not as dead, but sick. But what could remain hid from Him
   who had created it, and into whose hands the soul of the dying man had
   departed? This is why He said, "I am glad for your sakes that I was not
   there, to the intent ye may believe;" that they might now begin to
   wonder that the Lord could assert his death, which He had neither seen
   nor heard of. For here we ought specially to bear in mind that as yet
   the disciples themselves, who already believed in Him, had their faith
   built up by miracles: not that a faith, utterly wanting till then,
   might begin to exist; but that what had previously come into being
   might be increased; although He made use of such an expression as if
   only then they would begin to believe. For He said not, "I am glad for
   your sakes," that your faith may be increased or confirmed; but, "that
   ye may believe;" which is to be understood as meaning, that your faith
   may be fuller and more vigorous.

   12. "Nevertheless, let us go unto him. Then said Thomas, who is called
   Didymus, unto his fellow disciples, Let us also go, that we may die
   with Him. Therefore Jesus came, and found that he had [lain] in the
   grave four days already." Much might be said of the four days,
   according to the wont of the obscure passages of Scripture, which bear
   as many senses as there is diversity of those who understand them. Let
   us express also our opinion of what is meant by one four days dead. For
   as in the former case of the blind man we understand in a way the human
   race, so in the case of this dead man many perhaps are also to be
   understood; for one thing may be signified by different figures. When a
   man is born, he is born already in a state of death; for he inherits
   sin from Adam. Hence the apostle says: "By one man sin entered into the
   world, and death by sin; and so that passed upon all men, wherein all
   have sinned." [977] Here you have one day of death because man inherits
   it from the seed stock of death. Thereafter he grows, and begins to
   approach the years of reason that he may know the law of nature, which
   every one has had implanted in his heart: What thou wouldst not have
   done to thyself, do not to another. Is this learned from the pages of a
   book, and not in a measure legible in our very nature? Hast thou any
   desire to be robbed? Certainly not. See here, then, the law in thy
   heart: What thou art unwilling to suffer, be unwilling to do. This law
   also is transgressed by men; and here, then, we have the second day of
   death. The law was also divinely given through Moses, the servant of
   God; and therein it is said, "Thou shalt not kill; thou shalt not
   commit adultery; thou shalt not bear false witness; honor thy father
   and mother; thou shalt not covet thy neighbor's property; thou shalt
   not covet thy neighbor's wife." [978] Here you have the written law,
   and it also is despised: this is the third day of death. What remains?
   The gospel also comes, the kingdom of heaven is preached, Christ is
   everywhere published; He threatens hell, He promises eternal life; and
   that also is despised. Men transgress the gospel; and this is the
   fourth day of death. Now he deservedly stinketh. But is mercy to be
   denied to such? God forbid; for to raise such also from the dead, the
   Lord thinks it not unfitting to come.

   13. "And many of the Jews had come to Martha and Mary, to comfort them
   concerning their brother. Then Martha, as soon as she heard that Jesus
   was coming, went and met Him; but Mary sat [still] in the house. Then
   said Martha unto Jesus, Lord, if Thou hadst been here, my brother had
   not died. But I know that even now, whatsoever Thou wilt ask of God,
   God will give it Thee." She did not say, But even now I ask Thee to
   raise my brother to life again. For how could she know if such a
   resurrection would be of benefit to her brother? She only said, I know
   that Thou canst, and whatsoever Thou art pleased, Thou doest: for Thy
   doing it is dependent on Thine own judgment, not on my presumption.
   "But even now I know that, whatsoever Thou wilt ask of God, God will
   give it Thee."

   14. "Jesus saith unto her, Thy brother shall rise again." This was
   ambiguous. For He said not, Even now I will raise thy brother; but,
   "Thy brother shall rise again. Martha saith unto Him, I know that he
   shall rise again in the resurrection, at the last day." Of that
   resurrection I am sure, but uncertain about this. "Jesus saith unto
   her, I am the resurrection." Thou sayest, My brother shall rise again
   at the last day: true; but by Him, through whom he shall rise then, can
   he rise even now, for "I," He says, "am the resurrection and the life."
   Give ear, brethren, give ear to what He says. Certainly the universal
   expectation of the bystanders was that Lazarus, one who had been dead
   four days, [979] would live again; let us hear, and rise again. How
   many are there in this audience who are crushed down under the weighty
   mass of some sinful habit! Perhaps some are hearing me to whom it may
   be said, "Be not drunk with wine, wherein is excess;" [980] and they
   say, We cannot. Some others, it may be, are hearing me, who are
   unclean, and stained with lusts and crimes, and to whom it is said,
   Refrain from such conduct, that ye perish not; and they reply, We
   cannot give up our habits. O Lord, raise them again. "I am," He says,
   "the resurrection and the life." The resurrection because the life.

   15. "He that believeth in me, though he were dead, yet shall he live:
   and whosoever liveth and believeth in me shall never die." What meaneth
   this? "He that believeth in me, though he were dead," just as Lazarus
   is dead, "yet shall he live;" for He is not the God of the dead, but of
   the living. Such was the answer He gave the Jews concerning their
   fathers, long ago dead, that is, concerning Abraham, and Isaac, and
   Jacob: I am the God of Abraham, and the God of Isaac, and the God of
   Jacob: He is not the God of the dead, but of the living; for all live
   unto Him." [981] Believe then, and though thou wert dead, yet shalt
   thou live: but if thou believest not, even while thou livest thou art
   dead. Let us prove this likewise, that if thou believest not, though
   thou livest thou art dead. To one who was delaying to follow Him, and
   saying, "Let me first go and bury my father," the Lord said, "Let the
   dead bury their dead; but come thou and follow me." [982] There was
   there a dead man requiring to be buried, there were there also dead men
   to bury the dead: the one was dead in the flesh, the others in soul.
   And how comes death on the soul? When faith is wanting. How comes death
   on the body? When the soul is wanting. Therefore thy soul's soul is
   faith. "He that believeth in me," says Christ, though he were dead in
   the flesh, yet shall he live in the spirit; till the flesh also rise
   again, never more to die. This is "he that believeth in me," though he
   die, "yet shall he live. And whosoever liveth" in the flesh, "and
   believeth in me," though he shall die in time on account of the death
   of the flesh, "shall never die," because of the life of the spirit, and
   the immortality of the resurrection. Such is the meaning of the words,
   "And whosoever liveth and believeth in me shall never die. Believest
   thou this? She saith unto Him, Yea, Lord, I have believed that Thou art
   the Christ, the Son of God, who hast come into the world." When I
   believed this, I believed that Thou art the resurrection, that Thou art
   the life: I believed that he that believeth in Thee, though he die, yet
   shall he live; and whosoever liveth and believeth in Thee, shall never
   die.

   16. "And when she had so said, she went her way, and called Mary her
   sister silently, saying, The Master is come, and calleth for thee." It
   is worthy of notice the way in which the whispering of her voice was
   denominated silence. For how could she be silent, when she said, "The
   Master is come, and calleth for thee"? It is also to be noticed why it
   is that the evangelist has not said where, or when, or how the Lord
   called for Mary; namely, that in order to preserve the brevity of the
   narrative, it may rather be understood from the words of Martha.

   17. "As soon as she heard that, she arose quickly, and came unto Him.
   For Jesus was not yet come into the town, but was still in that place
   where Martha met Him. The Jews, then, who were with her in the house,
   and comforted her, when they saw Mary, that she rose up hastily, and
   went out, followed her, saying, She goeth unto the grave, to weep
   there." What cause had the evangelist to tell us this? To show us what
   it was that occasioned the numerous concourse of people to be there
   when Lazarus was raised to life. For the Jews, thinking that her reason
   for hastening away was to seek in weeping the solace of her grief,
   followed her; that the great miracle of one rising again who had been
   four days dead, might have the presence of many witnesses.

   18. "Then when Mary was come where Jesus was, and saw Him, she fell
   down at His feet, saying unto Him, Lord, if Thou hadst been here, my
   brother had not died. When Jesus therefore saw her weeping, and the
   Jews also weeping, who were with her, He groaned in the spirit, and
   troubled Himself, [983] and said, Where have ye laid him?" Something
   there is, did we but know it, that He has suggested to us by groaning
   in the spirit, and troubling Himself. For who could trouble Him, save
   He Himself? Therefore, my brethren, first give heed here to the power
   that did so, and then look for the meaning. Thou art troubled against
   thy will; Christ was troubled because He willed. Jesus hungered, it is
   true, but because He willed; Jesus slept, it is true, but because He
   willed; He was sorrowful, it is true, but because He willed; He died,
   it is true, but because He willed: in His own power it lay to be thus
   and thus affected or not. For the Word assumed soul and flesh, fitting
   on Himself our whole human nature in the oneness of His person. For the
   soul of the apostle was illuminated by the Word; so was the soul of
   Peter, the soul of Paul, of the other apostles, and the holy
   prophets,--the souls of all were illuminated by the Word; but of none
   was it said, "The Word was made flesh;" [984] of none was it said," I
   and the Father are one." [985] The soul and flesh of Christ is one
   person with the Word of God, one Christ. And by this [Word] wherein
   resided the supreme power, was infirmity made use of at the beck of His
   will; and in this way "He troubled Himself."

   19. I have spoken of the power: look now to the meaning. It is a great
   criminal that is signified by that four days' death and burial. Why is
   it, then, that Christ troubleth Himself, but to intimate to thee how
   thou oughtest to be troubled, when weighed down and crushed by so great
   a mass of iniquity? For here thou hast been looking to thyself, been
   seeing thine own guilt, been reckoning for thyself: I have done this,
   and God has spared me; I have committed this, and He hath borne with
   me; I have heard the gospel, and despised it; I have been baptized, and
   returned again to the same course: what am I doing? whither am I going?
   how shall I escape? When thou speakest thus, Christ is already
   groaning; for thy faith is groaning. In the voice of one who groaneth
   thus, there comes to light the hope of his rising again. If such faith
   is within, there is Christ groaning; for if there is faith in us,
   Christ is in us. For what else says the apostle: "That Christ may dwell
   in your hearts by faith." [986] Therefore thy faith in Christ is Christ
   Himself in thy heart. This is why He slept in the ship; and why, when
   His disciples were in danger and already on the verge of shipwreck,
   they came to Him and awoke Him. Christ arose, laid His commands on the
   winds and waves, and there ensued a great calm. [987] So also with
   thee; the winds enter thy heart, that is, where thou sailest, where
   thou passest along this life as a stormy and dangerous sea; the winds
   enter, the billows rise and toss thy vessel. What are the winds? Thou
   hast received some insult, and art wroth: that insult is the wind; that
   anger, the waves. Thou art in danger, thou preparest to reply, to
   render cursing for cursing, and thy vessel is already nigh to
   shipwreck. Awake the Christ who is sleeping. For thou art in commotion,
   and making ready to render evil for evil, because Christ is sleeping in
   thy vessel. For the sleep of Christ in thy heart is the forgetfulness
   of faith. But if thou arousest Christ, that is, recallest thy faith,
   what dost thou hear said to thee by Christ, when now awake in thy
   heart? I [He says] have heard it said to me, "Thou hast a devil," [988]
   and I have prayed for them. The Lord hears and suffers; the servant
   hears and is angry! But thou wishest to be avenged. Why so? I am
   already avenged. When thy faith so speaks to thee, command is
   exercised, as it were, over the winds and waves, and there is a great
   calm. As, then, to awaken Christ in the vessel is just to awaken faith;
   so in the heart of one who is pressed down by a great mass and habit of
   sin, in the heart of the man who has been a transgressor even of the
   holy gospel and a despiser of eternal punishment, let Christ groan, let
   such a man betake himself to self-accusation. Hear still more: Christ
   wept; let man bemoan himself. For why did Christ weep, but to teach man
   to weep? Wherefore did He groan and trouble Himself, but to intimate
   that the faith of one who has just cause to be displeased with himself
   ought to be in a sense groaning over the accusation of wicked works, to
   the end that the habit of sinning may give way to the vehemence of
   penitential sorrow?

   20. "And He said, Where have ye laid him?" Thou knewest that he was
   dead, and art Thou ignorant of the place of his burial? The meaning
   here is, that a man thus lost becomes, as it were, unknown to God. I
   have not ventured to say, Is unknown--for what is unknown to Him? but,
   As it were unknown. And how do we prove this? Listen to the Lord, who
   will yet say in the judgment, "I know you not: depart from me." [989]
   What does that mean, "I know you not"? I see you not in that light of
   mine--in that righteousness which I know. So here, also, as if knowing
   nothing of such a sinner, He said, "Where have ye laid him?" Similar in
   character was God's voice in Paradise after man had sinned: "Adam,
   where art thou?" [990] "They say unto Him, Lord, come and see." What
   means this "see"? Have pity. For the Lord sees when He pities. Hence it
   is said to Him, "Look upon my humility [affliction] and my pain, and
   forgive all my sins." [991]

   21. "Jesus wept. Then said the Jews, Behold how He loved him!" "Loved
   him," what does that mean? "I came not to call the righteous, but
   sinners to repentance." [992] "But some of them said, Could not this
   man, who opened the eyes of the blind, have caused that even this man
   should not die?" But He, who would do nought to hinder his dying, had
   something greater in view in raising him from the dead.

   22. "Jesus therefore again groaning in Himself, cometh to the tomb."
   May His groaning have thee also for its object, if thou wouldst
   re-enter into life! Every man who lies in that dire moral condition has
   it said to him, "He cometh to the tomb." "It was a cave, and a stone
   had been laid upon it." Dead under that stone, guilty under the law.
   For you know that the law, which was given to the Jews, was inscribed
   on stone. [993] And all the guilty are under the law: the right-living
   are in harmony with the law. The law is not laid on a righteous man.
   [994] What mean then the words, "Take ye away the stone"? Preach grace.
   For the Apostle Paul calleth himself a minister of the New Testament,
   not of the letter, but of the spirit; "for the letter," he says,
   "killeth, but the spirit giveth life." [995] The letter that killeth is
   like the stone that crusheth. "Take ye away," He saith, "the stone."
   Take away the weight of the law; preach grace. "For if there had been a
   law given, which could have given life, verily righteousness should be
   by the law. But the Scripture hath concluded all under sin, that the
   promise by faith of Jesus Christ might be given to them that believe."
   [996] Therefore "take ye away the stone."

   23. "Martha, the sister of him that was dead, saith unto Him, Lord, by
   this time he stinketh: for he hath been [dead] four days. [997] Jesus
   saith unto her, Have I not said unto thee, that, if thou believest,
   thou shalt see the glory of God?" What does He mean by this, "thou
   shalt see the glory of God"? That He can raise to life even one who is
   putrid and hath been four days [dead]. "For all have sinned, and come
   short of the glory of God; [998] and, "Where sin abounded, grace also
   did superabound." [999]

   24. "Then they took away the stone. And Jesus lifted up His eyes, and
   said, Father, I thank Thee, that Thou hast heard me. And I knew that
   Thou hearest me always: but because of the people that stand by I said
   it, that they may believe that Thou hast sent me. And when He had thus
   spoken, He cried with a loud voice." He groaned, He wept, He cried with
   a loud voice. With what difficulty does one rise who lies crushed under
   the heavy burden of a habit of sinning! And yet he does rise: he is
   quickened by hidden grace within; and after that loud voice he riseth.
   For what followed? "He cried with a loud voice, Lazarus, come forth.
   And immediately he that was dead came forth, bound hand and foot with
   bandages; [1000] and his face was bound about with a napkin." Dost thou
   wonder how he came forth with his feet bound, and wonderest not at
   this, that after four days' interment he rose from the dead? In both
   events it was the power of the Lord that operated, and not the strength
   of the dead. He came forth, and yet still was bound. Still in his
   burial shroud, he has already come outside the tomb. What does it mean?
   While thou despisest [Christ], thou liest in the arms of death; and if
   thy contempt reacheth the lengths I have mentioned, thou art buried as
   well: but when thou makest confession, thou comest forth. For what is
   this coming forth, but the open acknowledgment thou makest of thy
   state, in quitting, as it were, the old refuges of darkness? But the
   confession thou makest is effected by God, when He crieth with a loud
   voice, or in other words, calleth thee in abounding grace. Accordingly,
   when the dead man had come forth, still bound; confessing, yet guilty
   still; that his sins also might be taken away, the Lord said to His
   servants: "Loose him, and let him go." What does He mean by such words?
   What soever ye shall loose on earth shall be loosed in heaven. [1001]

   25. "Then many of the Jews who had come to Mary, and had seen the
   things which Jesus did, believed on Him. But some of them went away to
   the Pharisees, and told them what things Jesus had done." All of the
   Jews who had come to Mary did not believe, but many of them did. "But
   some of them," whether of the Jews who had come, or of those who had
   believed, "went away to the Pharisees, and told them what things Jesus
   had done:" whether in the way of conveying intelligence, in order that
   they also might believe, or rather in the spirit of treachery, to
   arouse their anger. But whoever were the parties, and whatever their
   motive, intelligence of these events was carried to the Pharisees.

   26. "Then gathered the chief priests and the Pharisees a council, and
   said, What do we?" But they did not say, Let us believe. For these
   abandoned men were more occupied in considering what evil they could do
   to effect His ruin, than in consulting for their own preservation: and
   yet they were afraid, and took counsel of a kind together. For "they
   said, What do we? for this man doeth many miracles: if we let him thus
   alone, all men will believe on him; and the Romans shall come, and take
   away both our place and nation." They were afraid of losing their
   temporal possessions, and thought not of life eternal; and so they lost
   both. For the Romans, after our Lord's passion and entrance into glory,
   took from them both their place and nation, when they took the one by
   storm and transported the other: and now that also pursues them, which
   is said elsewhere, "But the children of the kingdom shall go into outer
   darkness." [1002] But this was what they feared, that if all believed
   on Christ, there would be none remaining to defend the city of God and
   the temple against the Romans; just because they had a feeling that
   Christ's teaching was directed against the temple itself and their own
   paternal laws.

   27. "And one of them, [named] Caiaphas, being the high priest that same
   year, said unto them, Ye know nothing at all, nor consider that it is
   expedient for us that one man should die for the people, and that the
   whole nation perish not. And this spake he not of himself; but being
   high priest that year, he prophesied." We are here taught that the
   Spirit of prophecy used the agency even of wicked men to foretell what
   was future; which, however, the evangelist attributes to the divine
   sacramental fact that he was pontiff, which is to say, the high priest.
   It may, however, be a question in what way he is called the high priest
   of that year, seeing that God appointed one person to be high priest,
   who was to be succeeded only at his death by another. But we are to
   understand that ambitious schemes and contentions among the Jews led to
   the appointment afterwards of more than one, and to their annual turn
   of service. For it is said also of Zacharias: "And it came to pass
   that, while he executed the priest's office before God in the order of
   his course, according to the custom of the priest's office, his lot was
   to burn incense when he went into the temple of the Lord." [1003] From
   which it is evident that there were more than one, and that each had
   his turn: for it was lawful for the high priest alone to place the
   incense on the altar. [1004] And perhaps also there were several in
   actual service in the same year, who were succeeded next year by
   several others, and that it fell by lot to one of them to burn incense.
   What was it, then, that Caiaphas prophesied? "That Jesus should die for
   the nation; and not for the nation only, but that also He should gather
   together in one the children of God that were scattered abroad." This
   is added by the evangelist; for Caiaphas prophesied only of the Jewish
   nation, in which there were sheep of whom the Lord Himself had said, "I
   am not sent but unto the lost sheep of the house of Israel." [1005] But
   the evangelist knew that there were other sheep, which were not of this
   fold, but which had also to be brought, that there might be one fold
   and one shepherd. [1006] But this was said in the way of
   predestination; for those who were still unbelieving were as yet
   neither His sheep nor the children of God.

   28. "Then, from that day forth, they took counsel together for to put
   Him to death. Jesus therefore walked no more openly among the Jews; but
   went thence unto a country near to the wilderness, into a city called
   Ephraim, and there continued with His disciples." Not that there was
   any failure in His power, by which, had He only wished, He might have
   continued His intercourse with the Jews, and received no injury at
   their hands; but in His human weakness He furnished His disciples with
   an example of living, by which He might make it manifest that it was no
   sin in His believing ones, who are His members, to withdraw from the
   presence of their persecutors, and escape the fury of the wicked by
   concealment, rather than inflame it by showing themselves openly.
     __________________________________________________________________

   [961] Chap. xx. 30.

   [962] Chap. v. 28, 29.

   [963] Another reading of this sentence may be: "If we reflect, it is by
   a more wonderful work of Christ that every one who believeth rises
   again to life: if we reflect all, and understand, it is by a more
   horrible death that every sinner dieth."

   [964] Mark v. 41, 42.

   [965] Luke vii. 14, 15.

   [966] Luke vii. 37-47. Augustin is mistaken here, although his error
   has been followed by many ancient writers, and some in more recent
   times. The time, place, and circumstances make it impossible for the
   incident here referred to, to be the same as that which took place in
   Bethany immediately before our Lord's crucifixion. On that last
   occasion only was it Lazarus' sister, Mary, who anointed Jesus. Luke
   here speaks only of a woman that was a sinner, and there is little
   evidence to connect her with any of the other Scripture women, even
   with Mary of Magdala, as is often done, and who is first mentioned by
   Luke in a different connection in the following chapter (viii. 2).--Tr.

   [967] Chap. x. 39, 40.

   [968] Matt. viii.

   [969] Matt. ix. 13.

   [970] Matt. xvi. 16-23.

   [971] Chap. xvi. 15.

   [972] 1 Cor. iv. 7.

   [973] Acts i. 26.

   [974] 1 Thess. iv. 13.

   [975] Optionibus, assistants, underlings. In the mss., it is written,
   but incorrectly, optionibus; for Varro, Isidorus, and others think the
   optiones were so called ab optando, as being doubtless chosen as
   assistants to the decuriones and military adjutants. They were also
   attached to various offices: and hence there were artisan optiones, and
   those belonging to official or prison life, in which last signification
   they are used here; as also in Ambrose's works (Commentary on the
   Ephesians, chap. 4) in these words: "Nor did Paul and Silas delay to
   baptize the jailor (optionem carceris)."

   [976] Luke xvi. 22-24.

   [977] Rom. v. 12.

   [978] Ex. xx. 12-17.

   [979] That is (Augustin here would suggest the emblem) of one who was
   lying under the fourth and most terrible form of spiritual death
   referred to before.--Tr.

   [980] Eph. v. 18.

   [981] Matt. xxii. 32, and Luke xx. 37, 38.

   [982] Matt. viii. 21, 22.

   [983] As in margin of English Version.

   [984] Chap. i. 14.

   [985] Chap. x. 30.

   [986] Eph. iii. 17.

   [987] Matt. viii. 24-26.

   [988] Chap. vii. 30.

   [989] Matt. vii. 23.

   [990] Gen. iii. 9.

   [991] Ps. xxv. 18.

   [992] Matt. ix. 13.

   [993] Ex. xxxi. 18.

   [994] 1 Tim. i. 9.

   [995] 2 Cor. iii. 6.

   [996] Gal. iii. 21, 22.

   [997] Quatriduanus est.

   [998] Rom. iii. 23.

   [999] Rom. v. 20.

   [1000] Institis: Gr. keiriais.

   [1001] Matt. xvi. 19.

   [1002] Matt. viii. 12.

   [1003] Luke i. 8, 9.

   [1004] Ex. xxx. 7.

   [1005] Matt. xv. 24.

   [1006] Chap. x. 16.
     __________________________________________________________________

   Tractate L.

   Chapter XI. 55-57; XII

   1. Yesterday's lesson in the holy Gospel, on which we spake as the Lord
   enabled us, is followed by to-day's, on which we purpose to speak in
   the same spirit of dependence. Some passages in the Scriptures are so
   clear as to require a hearer rather than an expounder: over such we
   need not tarry, that we may have sufficient time for those which
   necessarily demand a fuller consideration.

   2. "And the Jews' passover was nigh at hand." The Jews wished to have
   that feast-day crimsoned with the blood of the Lord. On it that Lamb
   was slain, who hath consecrated it as a feast-day for us by His own
   blood. There was a plot among the Jews about slaying Jesus: and He, who
   had come from heaven to suffer, wished to draw near to the place of His
   suffering, because the hour of His passion was at hand. Therefore "many
   went out of the country up to Jerusalem before the passover, to
   sanctify themselves." The Jews did so in accordance with the command of
   the Lord delivered by holy Moses in the law, that on the feast-day of
   the passover all should assemble from every part of the land, and be
   sanctified in celebrating the services of the day. But that celebration
   was a shadow of the future. And why a shadow? It was a prophetic
   intimation of the Christ to come, a prophecy of Him who on that day was
   to suffer for us: that so the shadow might vanish and the light come;
   that the sign might pass away, and the truth be retained. The Jews
   therefore held the passover in a shadowy form, but we in the light. For
   what need was there that the Lord should command them to slay a sheep
   on the very day of the feast, save only because of Him it was
   prophesied, "He is led as a sheep to the slaughter"? [1007] The
   door-posts of the Jews were sealed with the blood of the slaughtered
   animal: with the blood of Christ are our foreheads sealed. And that
   sealing--for it had a real significance--was said to keep away the
   destroyer from the houses that were sealed: [1008] Christ's seal drives
   away the destroyer from us, if we receive the Saviour into our hearts.
   But why have I said this? Because many have their door-posts sealed
   while there is no inmate abiding within: they find it easy to have
   Christ's seal in the forehead, and yet at heart refuse admission to His
   word. Therefore, brethren, I have said, and I repeat it, Christ's seal
   driveth from us the destroyer, if only we have Christ as an inmate of
   our hearts. I have stated these things, lest any one's thoughts should
   be turning on the meaning of these festivals of the Jews. The Lord
   therefore came as it were to the victim's place, that the true passover
   might be ours, when we celebrated His passion as the real offering of
   the lamb.

   3. "Then sought they for Jesus:" but with evil intent. For happy are
   they who seek for Jesus in a way that is good. They sought for Him,
   with the intent that neither they nor we should have Him more: but in
   departing from them, He has been received by us. Some who seek Him are
   blamed, others who do so are commended; for it is the spirit animating
   the seeker that finds either praise or condemnation. Thence you have it
   also in the psalms, "Let them be confounded and put to shame that seek
   after my soul:" [1009] such are those who sought with evil purpose. But
   in another place he says, "Refuge hath failed me, and there is no one
   that seeketh after my soul." [1010] Those who sought, and those who did
   not, are blamed alike. Therefore let us seek for Christ, that He may be
   ours, that we may keep Him, and not that we may slay Him; for these men
   sought to get hold of Him, but only for the purpose of speedily getting
   quit of Him for ever. "Therefore they sought for Him, and spake among
   themselves: What think ye, that He will not come to the feast?"

   4. "Now the chief priests and the Pharisees had given a commandment,
   that, if any man knew where He were, he should show it, that they might
   take Him." Let us for our parts show the Jews where Christ is. Would,
   indeed, that all the seed of those who had given commandment to have it
   shown them where Christ was, would but hear and apprehend! Let them
   come to the church and hear where Christ is, and take Him. They may
   hear it from us, they may hear it from the gospel. He was slain by
   their forefathers, He was buried, He rose again, He was recognized by
   the disciples, He ascended before their eyes into heaven, and there
   sitteth at the right hand of the Father; and He who was judged is yet
   to come as Judge of all: let them hear, and hold fast. Do they reply,
   How shall I take hold of the absent? how shall I stretch up my hand
   into heaven, and take hold of one who is sitting there? Stretch up thy
   faith, and thou hast got hold. Thy forefathers held by the flesh, hold
   thou with the heart; for the absent Christ is also present. But for His
   presence, we ourselves were unable to hold Him. But since His word is
   true, "Lo, I am with you alway, even to the end of the world," [1011]
   He is away, and He is here; He has returned, and will not forsake us;
   for He has carried His body into heaven, but His majesty He has never
   withdrawn from the world.

   5. "Then Jesus, six days before the passover, came to Bethany, where
   Lazarus was who had been dead, whom Jesus raised from the dead. And
   there they made Him a supper; and Martha served: but Lazarus was one of
   them that reclined at the table." To prevent people thinking that the
   man had become a phantom, because he had risen from the dead, he was
   one of those who reclined at table; he was living, speaking, feasting:
   the truth was made manifest, and the unbelief of the Jews was
   confounded. The Lord, therefore, reclined at table with Lazarus and the
   others; and they were waited on by Martha, one of the sisters of
   Lazarus.

   6. But "Mary," the other sister of Lazarus, "took a pound of ointment
   of pure nard, very precious, and anointed the feet of Jesus, and wiped
   His feet with her hair; and the house was filled with the odor of the
   ointment." Such was the incident, let us look into the mystery it
   imported. Whatever soul of you wishes to be truly faithful, anoint like
   Mary the feet of the Lord with precious ointment. That ointment was
   righteousness, and therefore it was [exactly] a pound weight: but it
   was ointment of pure nard [nardi pistici], very precious. From his
   calling it "pistici," [1012] we ought to infer that there was some
   locality from which it derived its preciousness: but this does not
   exhaust its meaning, and it harmonizes well with a sacramental symbol.
   The root of the word ["pure"] in the Greek is by us called "faith."
   Thou wert seeking to work righteousness: the just shall live by faith.
   [1013] Anoint the feet of Jesus: follow by a good life the Lord's
   footsteps. Wipe them with thy hair: what thou hast of superfluity, give
   to the poor, and thou hast wiped the feet of the Lord; for the hair
   seems to be the superfluous part of the body. Thou hast something to
   spare of thy abundance: it is superfluous to thee, but necessary for
   the feet of the Lord. Perhaps on this earth the Lord's feet are still
   in need. For of whom but of His members is He yet to say in the end,
   "Inasmuch as ye did it to one of the least of mine, ye did it unto me"?
   [1014] Ye spent what was superfluous for yourselves, but ye have done
   what was grateful to my feet.

   7. "And the house was filled with the odor." The world is filled with
   the fame of a good character: for a good character is as a pleasant
   odor. Those who live wickedly and bear the name of Christians, do
   injury to Christ: of such it is said, that through them "the name of
   the Lord is blasphemed." [1015] If through such God's name is
   blasphemed, through the good the name of the Lord is honored. Listen to
   the apostle, when he says, "We are a sweet savor of Christ in every
   place." As it is said also in the Song of Songs, "Thy name is as
   ointment poured forth." [1016] Attend again to the apostle: "We are a
   sweet savor," he says, "of Christ in every place, both in them that are
   saved, and in them that perish. To the one we are the savor of life
   unto life, to the other the savor of death unto death: and who is
   sufficient for these things?" [1017] The lesson of the holy Gospel
   before us affords us the opportunity of so speaking of that savor, that
   we on our part may give worthy utterance, and you diligent heed, to
   what is thus expressed by the apostle himself, "And who is sufficient
   for these things?" But have we any reason to infer from these words
   that we are qualified to attempt speaking on such a subject, or you to
   hear? We, indeed, are not so; but He is sufficient, who is pleased to
   speak by us what it may be for your profit to hear. The apostle, you
   see, is, as he calls himself, "a sweet savor:" but that sweet savor is
   "to some the savor of life unto life, and to others the savor of death
   unto death;" and yet all the while "a sweet savor" in itself. For he
   does not say, does he, To some we are a sweet savor unto life, to
   others an evil savor unto death? He called himself a sweet savor, not
   an evil; and represented himself as the same sweet savor, to some unto
   life, to others unto death. Happy they who find life in this sweet
   savor! but what misery can be greater than theirs, to whom the sweet
   savor is the messenger of death?

   8. And who is it, says some one, that is thus slain by the sweet savor?
   It is to this the apostle alludes in the words, "And who is sufficient
   for these things?" In what wonderful ways God brings it about that the
   good savor is fraught both with life to the good, and with death to the
   wicked; how it is so, so far as the Lord is pleased to inspire my
   thoughts (for it may still conceal a deeper meaning beyond my power to
   penetrate),--yet so far, I say, as my power of penetration has reached,
   you ought not to have the information withheld. The integrity of the
   Apostle Paul's life and conduct, his preaching of righteousness in word
   and exhibition of it in works, his wondrous power as a teacher and his
   fidelity as a steward, were everywhere noised abroad: he was loved by
   some, and envied by others. For he himself tells us in a certain place
   of some, that they preached Christ not sincerely, but of envy;
   "thinking," he says, "to add affliction to my bonds." But what does he
   add? "Whether in pretence or in truth, let Christ be preached." [1018]
   They preach who love me, they preach who hate me; in that good savor
   the former live, in it the others die: and yet by the preaching of both
   let the name of Christ be proclaimed, with this excellent savor let the
   world be filled. Hast thou been loving one whose conduct evidenced his
   goodness then in this good savor thou hast lived. Hast thou been
   envying such a one? then in this same savor thou hast died. But hast
   thou, pray, in thus choosing to die, converted this savor into an evil
   one? Turn from thine envious feelings, and the good savor will cease to
   slay thee.

   9. And now, lastly, listen to what we have here, how this ointment was
   to some a sweet savor unto life, and to others a sweet savor unto
   death. When the pious Mary had rendered this grateful service to the
   Lord, straightway one of His disciples, Judas Iscariot, who was yet to
   betray Him, said, "Why was not this ointment sold for three hundred
   pence, and given to the poor?" Alas for thee, wretched man! the sweet
   savor hath slain thee. For the cause that led him so to speak is
   disclosed by the holy evangelist. But we, too, might have supposed, had
   not the real state of his mind been revealed in the Gospel, that the
   care of the poor might have induced him so to speak. Not so. What then?
   Hearken to a true witness: "This he said, not that he cared for the
   poor; but because he was a thief, and had the money bag, and bare
   [1019] what was put therein." Did he bear it about, or bear it away?
   For the common service he bore it, as a thief he bore it away.

   10. Look now, and learn that this Judas did not become perverted only
   at the time when he yielded to the bribery of the Jews and betrayed his
   Lord. For not a few, inattentive to the Gospel, suppose that Judas only
   perished when he accepted money from the Jews to betray the Lord. It
   was not then that he perished, but he was already a thief, and a
   reprobate, when following the Lord; for it was with his body and not
   with his heart that he followed. He made up the apostolic number of
   twelve, but had no part in the apostolic blessedness: he had been made
   the twelfth in semblance, and on his departure, and the succession of
   another, the apostolic reality was completed, and the entireness of the
   number conserved. [1020] What lesson then, my brethren, did our Lord
   Jesus Christ wish to impress on His Church, when it pleased Him to have
   one castaway among the twelve, but this, that we should bear with the
   wicked, and refrain from dividing the body of Christ? Here you have
   Judas among the saints,--that Judas, mark you! who was a thief, yea--do
   not overlook it--not a thief of any ordinary type, but a thief and a
   sacrilegist: a robber of money bags, but of such as were the Lord's; of
   money bags, but of such as were sacred. If there is a distinction made
   in the public courts between such crimes as ordinary theft and
   peculation,--for by peculation we mean the theft of public property;
   and private theft is not visited with the same sentence as public,--how
   much more severe ought to be the sentence on the sacrilegious thief,
   who has dared to steal, not from places of any ordinary kind, but to
   steal from the Church? He who thieves from the Church, stands side by
   side with the castaway Judas. Such was this man Judas, and yet he went
   in and out with the eleven holy disciples. With them he came even to
   the table of the Lord: he was permitted to have intercourse with them,
   but he could not contaminate them. Of one bread did both Peter and
   Judas partake, and yet what communion had the believer with the
   infidel? Peter's partaking was unto life, but that of Judas unto death.
   For that good bread was just like the sweet savor. For as the sweet
   savor, so also does the good bread give life to the good, and bring
   death to the wicked. "For he that eateth unworthily, eateth and
   drinketh judgment to himself:" [1021] "judgment to himself," not to
   thee. If, then, it is judgment to himself, not to thee, bear as one
   that is good with him that is evil, that thou mayest attain unto the
   rewards of the good, and be not hurled into the punishment of the
   wicked.

   11. Lay to heart our Lord's example while living with man upon earth.
   Why had He a money bag, who was ministered unto by angels, save to
   intimate that His Church was destined thereafter to have her repository
   for money? Why gave He admission to a thief, save to teach His Church
   patiently to bear with thieves? But he who had formed the habit of
   abstracting money from the bag, did not hesitate for money received to
   sell the Lord Himself. But let us see what answer our Lord gave to such
   words. See, brethren: He does not say to him, Thou speakest so on
   account of thy thievishness. He knew him to be a thief, yet did not
   betray him, but rather endured him, and showed us an example of
   patience in tolerating the wicked in the Church. "Then said Jesus to
   him: Let her keep it against the day of my burial." [1022] He announced
   that His own death was at hand.

   12. But what follows? "For the poor ye have always with you, but me ye
   will not have always." We can certainly understand, "the poor ye have
   always;" what He has thus said is true. When were the poor wanting in
   the Church? "But me ye will not have always;" what does He mean by
   this? How are we to understand, "Me ye will not have always"? Don't be
   alarmed: it was addressed to Judas. Why, then, did He not say, thou
   wilt have, but, ye will have? Because Judas is not here a unit. One
   wicked man represents the whole body of the wicked; in the same way as
   Peter, the whole body of the good, yea, the body of the Church, but in
   respect to the good. For if in Peter's case there were no sacramental
   symbol of the Church, the Lord would not have said to him, "I will give
   unto thee the keys of the kingdom of heaven: whatsoever thou shalt
   loose on earth shall be loosed in heaven; and whatsoever thou shalt
   bind on earth shall be bound in heaven." [1023] If this was said only
   to Peter, it gives no ground of action to the Church. But if such is
   the case also in the Church, that what is bound on earth is bound in
   heaven, and what is loosed on earth is loosed in heaven,--for when the
   Church excommunicates, the excommunicated person is bound in heaven;
   when one is reconciled by the Church, the person so reconciled is
   loosed in heaven:--if such, then, is the case in the Church, Peter, in
   receiving the keys, represented the holy Church. If, then, in the
   person of Peter were represented the good in the Church, and in Judas'
   person were represented the bad in the Church, then to these latter was
   it said, "But me ye will not have always." But what means the "not
   always;" and what, the "always"? If thou art good, if thou belongest to
   the body represented by Peter, thou hast Christ both now and hereafter:
   now by faith, by sign, by the sacrament of baptism, by the bread and
   wine of the altar. Thou hast Christ now, but thou wilt have Him always;
   for when thou hast gone hence, thou wilt come to Him who said to the
   robber, "To-day shalt thou be with me in paradise." [1024] But if thou
   livest wickedly, thou mayest seem to have Christ now, because thou
   enterest the Church, signest thyself with the sign of Christ, art
   baptized with the baptism of Christ, minglest thyself with the members
   of Christ, and approachest His altar: now thou hast Christ, but by
   living wickedly thou wilt not have Him always.

   13. It may be also understood in this way: "The poor ye will have
   always with you, but me ye will not have always." The good may take it
   also as addressed to themselves, but not so as to be any source of
   anxiety; for He was speaking of His bodily presence. For in respect of
   His majesty, His providence, His ineffable and invisible grace, His own
   words are fulfilled, "Lo, I am with you alway, even to the end of the
   world." [1025] But in respect of the flesh He assumed as the Word, in
   respect of that which He was as the son of the Virgin, of that wherein
   He was seized by the Jews, nailed to the tree, let down from the cross,
   enveloped in a shroud, laid in the sepulchre, and manifested in His
   resurrection, "ye will not have Him always." And why? Because in
   respect of His bodily presence He associated for forty days with His
   disciples, and then, having brought them forth for the purpose of
   beholding and not of following Him, He ascended into heaven, [1026] and
   is no longer here. He is there, indeed, sitting at the right hand of
   the Father; and He is here also, having never withdrawn the presence of
   His glory. In other words, in respect of His divine presence we always
   have Christ; in respect of His presence in the flesh it was rightly
   said to the disciples, "Me ye will not have always." In this respect
   the Church enjoyed His presence only for a few days: now it possesses
   Him by faith, without seeing Him with the eyes. In whichever way, then,
   it was said, "But me ye will not have always," it can no longer, I
   suppose, after this twofold solution, remain as a subject of doubt.

   14. Let us listen to the other few points that remain: "Much people of
   the Jews therefore knew that He was there: and they came not for Jesus'
   sake only, but that they might see Lazarus, whom He had raised from the
   dead." They were drawn by curiosity, not by charity: they came and saw.
   Hearken to the strange scheming of human vanity. Having seen Lazarus as
   one raised from the dead,--for the fame of such a miracle of the Lord's
   had been accompanied everywhere with so much evidence of its
   genuineness, and it had been so openly performed, that they could
   neither conceal nor deny what had been done,--only think of the plan
   they hit upon. "But the chief priests consulted that they might put
   Lazarus also to death; because that by reason of him many of the Jews
   went away, and believed on Jesus." O foolish consultation and blinded
   rage! Could not Christ the Lord, who was able to raise the dead, raise
   also the slain? When you were preparing a violent death for Lazarus,
   were you at the same time denuding the Lord of His power? If you think
   a dead man one thing, a murdered man another, look you only to this,
   that the Lord made both, and raised Lazarus to life when dead, and
   Himself when slain.
     __________________________________________________________________

   [1007] Isa. liii. 7.

   [1008] Ex. xii. 22, 23.

   [1009] Ps. xl. 14.

   [1010] Ps. cxlii. 4, marg.

   [1011] Matt. xxviii. 20.

   [1012] The full expression is nardi pistici pretiosi: Gr. "nardou
   pistikes polutimou:" pistikos from pistis, trustworthy, hence, genuine,
   pure;--though Aug. seems to indicate that it may also have had a
   geographical reference.--Tr.

   [1013] Rom. i. 17.

   [1014] Matt. xxv. 40.

   [1015] Rom. ii. 24.

   [1016] Song of Sol. i. 3.

   [1017] 2 Cor. ii. 14-16.

   [1018] Phil. i. 16, 18.

   [1019] "ebastazen," as used by John, may signify here, carried, bore,
   in a good sense; or carried off as a thief: for the latter sense, see
   chap. xx. 15.--Tr.

   [1020] Acts i. 26.

   [1021] 1 Cor. xi. 29.

   [1022] Augustin's words, sinite illam, ut in diem sepulturæae meæ
   servet illud, as rendered above, differ considerably from those of our
   English version, and are more difficult to understand; but they agree
   with by far the larger number of Greek mss., which read, Aphes auten
   hina eis ten hemeran tou entaphiasmou mou terese auto. Our English
   version, "Let her alone: against the day of my burying hath she kept
   this," is taken from mss. which omit hina, and have tetereken instead
   of terese.--Tr.

   [1023] Matt. xvi. 19.

   [1024] Luke xxiii. 43.

   [1025] Matt. xxviii. 20.

   [1026] Acts i. 3, 9, 10.
     __________________________________________________________________

   Tractate LI.

   Chapter XII. 12-26

   1. After our Lord's raising of one to life, who had been four days
   dead, to the utter amazement of the Jews, some of whom believed on
   seeing it, and others perished in their envy, because of that sweet
   savor which is unto life to some, and to others unto death; [1027]
   after He had sat down to meat with Lazarus--the one who had been dead
   and raised to life--reclining also at table, and after the pouring on
   His feet of the ointment which had filled the house with its odor; and
   after the Jews also had shown their own spiritual abandonment in
   conceiving the useless cruelty and the monstrously foolish and insane
   guilt of slaying Lazarus;--of all which we have spoken as we could, by
   the grace of the Lord, in previous discourses: let your Charity now
   notice how abundant before our Lord's passion was the fruit that
   appeared of His preaching, and how large was the flock of lost sheep of
   the house of Israel which had heard the Shepherd's voice.

   2. For the Gospel, the reading of which you have just been listening
   to, says: "On the next day much people that were come to the feast,
   when they heard that Jesus was coming to Jerusalem, took branches of
   palm trees and went forth to meet Him, and cried, Hosanna: blessed is
   He that cometh in the name of the Lord as the King of Israel." The
   branches of palm trees are laudatory emblems, significant of victory,
   because the Lord was about to overcome death by dying, and by the
   trophy of His cross to triumph over the devil, the prince of death. The
   exclamation used by the worshipping [1028] people is Hosanna,
   indicating, as some who know the Hebrew language affirm, rather a state
   of mind than having any positive significance; [1029] just as in our
   own tongue [1030] we have what are called interjections, as when in our
   grief we say, Alas! or in our joy, Ha! or in our admiration, O how
   fine! where O! expresses only the feeling of the admirer. Of the same
   class must we believe this word to be, as it has failed to find an
   interpretation both in Greek and Latin, like that other, "Whosoever
   shall say to his brother, Raca." [1031] For this also is allowed to be
   an interjection, expressive of angry feelings.

   3. But when it is said, "Blessed is He that cometh in the name of the
   Lord, [as] the King of Israel," by "in the name of the Lord" we are
   rather to understand "in the name of God the Father," although it might
   also be understood as in His own name, inasmuch as He is also Himself
   the Lord. As we find Scripture also saying in another place, "The Lord
   rained [upon Sodom fire] from the Lord." [1032] But His own words are a
   better guide to our understanding, when He saith, "I am come in my
   Father's name, and ye receive me not: another will come in his own
   name, and him ye will receive." [1033] For the true teacher of humility
   is Christ, who humbled Himself, and became obedient unto death, even
   the death of the cross. [1034] But He does not lose His divinity in
   teaching us humility; in the one He is the Father's equal, in the other
   He is assimilated to us. By that which made Him the equal of the
   Father, He called us into existence; and by that in which He is like
   unto us, He redeemed us from ruin.

   4. These, then, were the words of praise addressed to Jesus by the
   multitude, "Hosanna: blessed is He that cometh in the name of the Lord,
   the King of Israel." What a cross of mental suffering must the Jewish
   rulers have endured when they heard so great a multitude proclaiming
   Christ as their King! But what honor was it to the Lord to be King of
   Israel? What great thing was it to the King of eternity to become the
   King of men? For Christ's kingship over Israel was not for the purpose
   of exacting tribute, of putting swords into His soldiers' hands, of
   subduing His enemies by open warfare; but He was King of Israel in
   exercising kingly authority over their inward natures, in consulting
   for their eternal interests, in bringing into His heavenly kingdom
   those whose faith, and hope, and love were centred in Himself.
   Accordingly, for the Son of God, the Father's equal, the Word by whom
   all things were made, in His good pleasure to be King of Israel, was an
   act of condescension and not of promotion; a token of compassion, and
   not any increase of power. For He who was called on earth the King of
   the Jews, is in the heavens the Lord of angels.

   5. "And Jesus, when He had found a young ass, sat thereon." Here the
   account is briefly given: for how it all happened may be found at full
   length in the other evangelists. [1035] But there is appended to the
   circumstance itself a testimony from the prophets, to make it evident
   that He in whom was fulfilled all they read in Scripture, was entirely
   misunderstood by the evil-minded rulers of the Jews. Jesus, then,
   "found a young ass, and sat thereon; as it is written, Fear not,
   daughter of Zion: behold, thy King cometh, sitting on an ass's colt."
   Among that people, then, was the daughter of Zion to be found; for Zion
   is the same as Jerusalem. Among that very people, I say, reprobate and
   blind as they were, was the daughter of Zion, to whom it was said,
   "Fear not, daughter of Zion: behold, thy King cometh, sitting on an
   ass's colt." This daughter of Zion, who was thus divinely addressed,
   was amongst those sheep that were hearing the Shepherd's voice, and in
   that multitude which was celebrating the Lord's coming with such
   religious zeal, and accompanying Him in such warlike array. To her was
   it said, "Fear not:" acknowledge Him whom thou art now extolling, and
   give not way to fear when He comes to suffering; for by the shedding of
   His blood is thy guilt to be blotted out, and thy life restored. But by
   the ass's colt, on which no man had ever sat (for so it is found
   recorded in the other evangelists), we are to understand the Gentile
   nations which had not received the law of the Lord; by the ass, on the
   other hand (for both animals were brought to the Lord), that people of
   His which came of the nation of Israel, and was already so far subdued
   as to recognize its Master's crib.

   6. "These things understood not His disciples at the first; but when
   Jesus was glorified," that is, when He had manifested the power of His
   resurrection, "then remembered they that these things were written of
   Him, and they had done these things unto Him," that is, they did
   nothing else but what had been written concerning Him. In short,
   mentally comparing with the contents of Scripture what was accomplished
   both prior to and in the course of our Lord's passion, they found this
   also therein, that it was in accordance with the utterance of the
   prophets that He sat on an ass's colt.

   7. "The people, therefore, that was with Him when He called Lazarus out
   of his tomb, and raised him from the dead, bare record. For this cause
   the crowd also met Him, for that they heard that He had done this
   miracle. The Pharisees, therefore, said among themselves: Perceive ye
   that we prevail nothing? Behold, the whole world is gone after Him."
   Mob set mob in motion. [1036] "But why art thou, blinded mob that thou
   art, filled with envy because the world has gone after its Maker?"

   8. "And there were certain Gentiles among them that had come up to
   worship at the feast: the same came therefore to Philip, who was of
   Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus.
   Philip cometh and telleth Andrew: and again Andrew and Philip tell
   Jesus." Let us hearken to the Lord's reply. See how the Jews wish to
   kill Him, the Gentiles to see Him; and yet those, too, were of the Jews
   who cried, "Blessed is He that cometh in the name of the Lord, the King
   of Israel." Here, then, were they of the circumcision and they of the
   uncircumcision, like two house walls running from different directions
   and meeting together with the kiss of peace, in the one faith of
   Christ. Let us listen, then, to the voice of the Cornerstone: "And
   Jesus answered them, saying, The hour is come that the Son of man
   should be glorified." Perhaps some one supposes here that He spake of
   Himself as glorified, because the Gentiles wished to see Him. Such is
   not the case. But He saw the Gentiles themselves in all nations coming
   to the faith after His own passion and resurrection, because, as the
   apostle says, "Blindness in part has happened to Israel, until the
   fullness of the Gentiles should be come in." [1037] Taking occasion,
   therefore, from those Gentiles who desired to see Him, He announces the
   future fullness of the Gentile nations, and promises the near approach
   of the hour when He should be glorified Himself, and when, on its
   consummation in heaven, the Gentile nations should be brought to the
   faith. To this it is that the prediction pointed, "Be Thou exalted, O
   God, above the heavens, and Thy glory above all the earth." [1038] Such
   is the fullness of the Gentiles, of which the apostle saith, "Blindness
   in part is happened to Israel, till the fullness of the Gentiles come
   in."

   9. But the height of His glorification had to be preceded by the depth
   of His passion. Accordingly, He went on to add, "Verily, verily, I say
   unto you, except a grain of wheat fall into the ground and die, it
   abideth alone; but if it die, it bringeth forth much fruit." But He
   spake of Himself. He Himself was the grain that had to die, and be
   multiplied; to suffer death through the unbelief of the Jews, and to be
   multiplied in the faith of many nations.

   10. And now, by way of exhortation to follow in the path of His own
   passion, He adds, "He that loveth his life shall lose it," which may be
   understood in two ways: "He that loveth shall lose," that is, If thou
   lovest, be ready to lose; if thou wouldst possess life in Christ, be
   not afraid of death for Christ. Or otherwise, "He that loveth his life
   shall lose it." Do not love for fear of losing; love it not here, lest
   thou lose it in eternity. But what I have said last seems better to
   correspond with the meaning of the Gospel, for there follow the words,
   "And he that hateth his life in this world shall keep it unto life
   eternal." So that when it is said in the previous clause, "He that
   loveth," there is to be understood in this world, he it is that shall
   lose it. "But he that hateth," that is, in this world, is he that shall
   keep it unto life eternal. Surely a profound and strange declaration as
   to the measure of a man's love for his own life that leads to its
   destruction, and of his hatred to it that secures its preservation! If
   in a sinful way thou lovest it, then dost thou really hate it; if in a
   way accordant with what is good thou hast hated it, then hast thou
   really loved it. Happy they who have so hated their life while keeping
   it, that their love shall not cause them to lose it. But beware of
   harboring the notion that thou mayest court self-destruction by any
   such understanding of thy duty to hate thy life in this world. For on
   such grounds it is that certain wrong-minded and perverted people, who,
   with regard to themselves, are murderers of a specially cruel and
   impious character, commit themselves to the flames, suffocate
   themselves in water, dash themselves against a precipice, and perish.
   This was no teaching of Christ's, who, on the other hand, met the
   devil's suggestion of a precipice with the answer, "Get thee behind me,
   Satan; for it is written, Thou shalt not tempt the Lord thy God."
   [1039] To Peter also He said, signifying by what death he should
   glorify God, "When thou wast young, thou girdedst thyself, and walkedst
   whither thou wouldest: but when thou shalt be old, another shall gird
   thee, and carry thee whither thou wouldest not;" [1040] --where He made
   it sufficiently plain that it is not by himself but by another that one
   must be slain who follows in the footsteps of Christ. And so, when
   one's case has reached the crisis that this condition is placed before
   him, either that he must act contrary to the divine commandment or quit
   this life, and that a man is compelled to choose one or other of the
   two by the persecutor who is threatening him with death, in such
   circumstances let him prefer dying in the love of God to living under
   His anger, in such circumstances let him hate his life in this world
   that he may keep it unto life eternal.

   11. "If any man serve me, let him follow me." What is that, "let him
   follow me," but just, let him imitate me? "Because Christ suffered for
   us," says the Apostle Peter, "leaving us an example that we should
   follow His steps." [1041] Here you have the meaning of the words, "If
   any man serve me, let him follow me." But with what result? what wages?
   what reward? "And where I am," He says, "there shall also my servant
   be." Let Him be freely loved, that so the reward of the service done
   Him may be to be with Him. For where will one be well apart from Him,
   or when will one come to feel himself in an evil case in company with
   Him? Hear it still more plainly: "If any man serve me, him will my
   Father honor." And what will be the honor but to be with His Son? For
   of what He said before, "Where I am, there shall also my servant be,"
   we may understand Him as giving the explanation, when He says here,
   "him will my Father honor." For what greater honor can await an adopted
   son than to be with the Only-begotten; not, indeed, as raised to the
   level of His Godhead, but made a partaker of His eternity?

   12. But it becomes us rather to inquire what is to be understood by
   this serving of Christ to which there is attached so great a reward.
   For if we have taken up the idea that the serving of Christ is the
   preparation of what is needful for the body, or the cooking and serving
   up of food, or the mixing of drink and handing the cup to one at the
   supper table; this, indeed, was done to Him by those who had the
   privilege of His bodily presence, as in the case of Martha and Mary,
   when Lazarus also was one of those who sat at the table. But in that
   sort of way Christ was served also by the reprobate Judas; for it was
   he also who had the money bag; and although he had the exceeding
   wickedness to steal of its contents, yet it was he also who provided
   what was needful for the meal. [1042] And so also, when our Lord said
   to him, "What thou doest, do quickly," there were some who thought that
   He only gave him orders to make some needful preparations for the
   feast-day, or to give something to the poor. [1043] In no sense,
   therefore, was it of this class of servants that the Lord said, "Where
   I am, there shall also my servant be," and "If any man serve me, him
   will my Father honor;" for we see that Judas, who served in this way,
   became an object of reprobation rather than of honor. Why, then, go
   elsewhere to find out what this serving of Christ implies, and not
   rather see its disclosure in the words themselves? for when He said,
   "If any man serve me, let him follow me," He wished it to be understood
   just as if He had said, If any man doth not follow me, he serveth me
   not. And those, therefore, are the servants of Jesus Christ, who seek
   not their own things, but the things that are Jesus Christ's. [1044]
   For "let him follow me" is just this: Let him walk in my ways, and not
   in his own; as it is written elsewhere, "He that saith he abideth in
   Christ, ought himself also so to walk, even as He walked." [1045] For
   he ought, if supplying food to the hungry, to do it in the way of mercy
   and not of boasting, seeking therein nothing else but the doing of
   good, and not letting his left hand know what his right hand doeth;
   [1046] in other words, that all thought of self-seeking should be
   utterly estranged from a work of charity. He that serveth in this way
   serveth Christ, and will have it rightly said to him, "Inasmuch as ye
   did it unto one of the least of those who are mine, ye did it unto me."
   [1047] And thus doing not only those acts of mercy that pertain to the
   body, but every good work, for the sake of Christ (for then will all be
   good, because "Christ is the end of the law for righteousness to every
   one that believeth" [1048] ), he is Christ's servant even to that work
   of special love, which is to lay down his life for the brethren, for
   that were to lay it down also for Christ. For this also will He say
   hereafter in behalf of His members: Inasmuch as ye did it for these, ye
   have done it for me. And certainly it was in reference to such a work
   that He was also pleased to make and to style Himself a servant, when
   He says, "Even as the Son of man came not to be ministered unto
   [served], but to minister [serve], and to lay down His life for many."
   [1049] Every one, therefore, is the servant of Christ in the same way
   as Christ also is a servant. And he that serveth Christ in this way
   will be honored by His Father with the signal honor of being with His
   Son, and having nothing wanting to his happiness for ever.

   13. Accordingly, brethren, when you hear the Lord saying, "Where I am,
   there shall also my servant be," do not think merely of good bishops
   and clergymen. But be yourselves also in your own way serving Christ,
   by good lives, by giving alms, by preaching His name and doctrine as
   you can; and every father of a family also, be acknowledging in this
   name the affection he owes as a parent to his family. For Christ's
   sake, and for the sake of life eternal, let him be warning, and
   teaching, and exhorting, and correcting all his household; let him show
   kindliness, and exercise discipline; and so in his own house he will be
   filling an ecclesiastical and kind of episcopal office, and serving
   Christ, that he may be with Him for ever. For even that noblest service
   of suffering has been rendered by many of your class; for many who were
   neither bishops nor clergy, but young men and virgins, those advanced
   in years with those who were not, many married persons both male and
   female, many fathers and mothers of families, have served Christ even
   to the laying down of their lives in martyrdom for His sake, and have
   been honored by the Father in receiving crowns of exceeding glory.
     __________________________________________________________________

   [1027] 2 Cor. ii. 15.

   [1028] Obsecrantis, literally suppliant, which is scarcely suitable to
   the context.

   [1029] The "some" here referred to by Augustin could scarcely have had
   a very extensive knowledge of the Hebrew language, as the word Hosanna,
   though left untranslated, as a well-known exclamation of the Jews in
   their religious services, is part of the same quotation from Psalm
   cxviii. (see vers. 25, 26) with the words that follow in the text. The
   sacred writers gave the nearest equivalent in Greek letters (osanna,
   Hosanna) of the Hebrew hvsyh n' Save now!--Tr.

   [1030] In text, in lingua latina.

   [1031] Raca (Syriac rq', Chaldee ryq', Hebrew ryq, empty) was an
   insulting epithet of common use from an early period among the
   Babylonians, and in our Lord's day among the inhabitants of Syria and
   Palestine. It exactly answers to our idiot, or numskull, and is of
   frequent occurrence afterwards in the same sense in rabbinical
   writings.--Tr.

   [1032] Gen. xix. 24.

   [1033] Chap. v. 43.

   [1034] Phil. ii. 8.

   [1035] Matt. xxi. 1-16; Mark xi. 1-11; Luke xix. 29-48.

   [1036] Turba turbavit turbam.

   [1037] Rom. xi. 25.

   [1038] Ps. cviii. 5.

   [1039] Matt. iv. 7.

   [1040] Chap. xxi. 18, 19.

   [1041] 1 Pet. ii. 21.

   [1042] Chap. xii. 2-6. There is no ground in these verses for
   Augustin's notion that the expense of that supper was defrayed out of
   the funds in Judas' keeping. The whole account leaves the impression
   that it was provided by Lazarus and his sisters, although strictly
   speaking, epoiesan (ver. 2) leaves it undetermined.--Tr.

   [1043] Chap. xiii. 27, 29.

   [1044] Phil. ii. 21.

   [1045] 1 John ii. 6.

   [1046] Matt. vi. 3.

   [1047] Matt. xxv. 40.

   [1048] Rom. x. 4.

   [1049] Matt. xx. 28.
     __________________________________________________________________

   Tractate LII.

   Chapter XII. 27-36

   1. After the Lord Jesus Christ, in the words of yesterday's lesson, had
   exhorted His servants to follow Him, and had predicted His own passion
   in this way, that unless a corn of wheat fall into the ground and die,
   it abideth alone; but if it die, it bringeth forth much fruit; and also
   had stirred up those who wished to follow Him to the kingdom of heaven,
   to hate their life in this world if their thought was to keep it unto
   life eternal,--He again toned down His own feelings to our infirmity
   and says, where our lesson to-day commenced, "Now is my soul [1050]
   troubled." Whence, Lord, was Thy soul troubled? He had, indeed, said a
   little before, "He that hateth his life [soul] in this world shall keep
   it unto life eternal." Dost thou then love thy life in this world, and
   is thy soul troubled as the hour approacheth when thou shalt leave this
   world? Who would dare affirm this of the soul [life] of the Lord? We
   rather it was whom He transferred unto Himself; He took us into His own
   person as our Head, and assumed the feelings of His members; and so it
   was not by any others He was troubled, but, as was said of Him when He
   raised Lazarus, "He was troubled in Himself." [1051] For it behoved the
   one Mediator between God and men, the man Christ Jesus, just as He has
   lifted us up to the heights of heaven, to descend with us also into the
   lowest depths of suffering.

   2. I hear Him saying a little before, "The hour cometh that the Son of
   man should be glorified: if a corn of wheat die, it bringeth forth much
   fruit." I hear this also, "He that hateth his life in this world shall
   keep it unto life eternal." Nor am I permitted merely to admire, but
   commanded to imitate, and so, by the words that follow, "If any man
   serve me, let him follow me; and where I am, there shall also my
   servant be," I am all on fire to despise the world, and in my sight the
   whole of this life, however lengthened, becomes only a vapor; in
   comparison with my love for eternal things, all that is temporal has
   lost its value with me. And now, again, it is my Lord Himself, who by
   such words has suddenly transported me from the weakness that was mine
   to the strength that was His, that I hear saying, "Now is my soul
   troubled." What does it mean? How biddest Thou my soul follow Thee if I
   behold Thine own troubled? How shall I endure what is felt to be heavy
   by strength so great? What is the kind of foundation I can seek if the
   Rock is giving way? But methinks I hear in my own thoughts the Lord
   giving me an answer, saying, Thou shalt follow me the better, because
   it is to aid thy power of endurance that I thus interpose. Thou hast
   heard, as addressed to thyself, the voice of my fortitude; hear in me
   the voice of thy infirmity: I supply strength for thy running, and I
   check not thy hastening, but I transfer to myself thy causes for
   trembling, and I pave the way for thy marching along. O Lord our
   Mediator, God above us, man for us, I own Thy mercy! For because Thou,
   who art so great, art troubled through the good will of Thy love, Thou
   preservest, by the richness of Thy comfort, the many in Thy body who
   are troubled by the continual experience of their own weakness, from
   perishing utterly in their despair.

   3. In a word, let the man who would follow learn the road by which he
   must travel. Perhaps an hour of terrible trial has come, and the choice
   is set before thee either to do iniquity or endure suffering; the weak
   soul is troubled, on whose behalf the invincible soul [of Jesus] was
   voluntarily troubled; set then the will of God before thine own. For
   notice what is immediately subjoined by thy Creator and thy Master, by
   Him who made thee, and became Himself for thy teaching that which He
   made; for He who made man was made man, but He remained still the
   unchangeable God, and transplanted manhood into a better condition.
   Listen, then, to what He adds to the words, "Now is my soul troubled."
   "And what shall I say? Father, save me from this hour: but for this
   cause came I unto this hour. Father, glorify Thy name." He has taught
   thee here what to think of, what to say, on whom to call, in whom to
   hope, and whose will, as sure and divine, to prefer to thine own, which
   is human and weak. Imagine Him not, therefore, as losing aught of His
   own exalted position in wishing thee to rise up out of the depths of
   thy ruin. For He thought it meet also to be tempted by the devil, by
   whom otherwise He would never have been tempted, just as, had He not
   been willing, He would never have suffered; and the answers He gave to
   the devil are such as thou also oughtest to use in times of temptation.
   [1052] And He, indeed, was tempted, but not endangered, that He might
   show thee, when in danger through temptation, how to answer the
   tempter, so as not to be carried away by the temptation, but to escape
   its danger. But when He here said, "Now is my soul troubled;" and also
   when He says, "My soul is sorrowful, even unto death;" and "Father, if
   it be possible, let this cup pass from me;" He assumed the infirmity of
   man, to teach him, when thereby saddened and troubled, to say what
   follows: "Nevertheless, Father, not as I will, but as Thou wilt."
   [1053] For thus it is that man is turned from the human to the divine,
   when the will of God is preferred to his own. But to what do the words
   "Glorify Thy name" refer, but to His own passion and resurrection? For
   what else can it mean, but that the Father should thus glorify the Son,
   who in like manner glorifieth His own name in the similar sufferings of
   His servants? Hence it is recorded of Peter, that for this cause He
   said concerning him, "Another shall gird thee, and carry thee whither
   thou wouldest not," because He intended to signify "by what death he
   should glorify God." [1054] Therefore in him, too, did God glorify His
   name, because thus also does He glorify Christ in His members.

   4. "Then came there a voice from heaven, [saying], I have both
   glorified it, and will glorify it again." "I have both glorified it,"
   before I created the world, "and I will glorify it again," when He
   shall rise from the dead and ascend into heaven. It may also be
   otherwise understood. "I have both glorified it,"--when He was born of
   the Virgin, when He exercised miraculous powers; when the Magi, guided
   by a star in the heavens, bowed in adoration before Him; when He was
   recognized by saints filled with the Holy Spirit; when He was openly
   proclaimed by the descent of the Spirit in the form of a dove, and
   pointed out by the voice that sounded from heaven; when He was
   transfigured on the mount; when He wrought many miracles, cured and
   cleansed multitudes, fed so vast a number with a very few loaves,
   commanded the winds and the waves, and raised the dead;--"and I will
   glorify it again;" when He shall rise from the dead; when death shall
   have no longer dominion over Him; and when He shall be exalted over the
   heavens as God, and His glory over all the earth.

   5. "The people therefore that stood by, and heard it, said that it
   thundered: others said, An angel spake to Him. Jesus answered and said,
   This voice came not because of me, but for your sakes." He thereby
   showed that the voice made no intimation to Him of what He already
   knew, but to those who needed the information. And just as that voice
   was uttered by God, not on His account, but on that of others, so His
   soul was troubled, not on His own account, but voluntarily for the sake
   of others.

   6. Look at what follows: "Now," He says, "is the judgment of the
   world." What, then, are we to expect at the end of time? But the
   judgment that is looked for in the end will be the judging of the
   living and the dead, the awarding of eternal rewards and punishment. Of
   what sort, then, is the judgment now? I have already, in former
   lessons, as far as I could, put you in mind, beloved, that there is a
   judgment spoken of, not of condemnation, but of discrimination; [1055]
   as it is written, "Judge me, O God, and plead [discern, discriminate]
   my cause against an unholy nation." [1056] And many are the judgments
   of God; as it is said in the psalm, "Thy judgments are a great deep."
   [1057] And the apostle also says, "O the depth of the riches of the
   wisdom and the knowledge of God! how unsearchable are His judgments!"
   [1058] To such judgments does that spoken of here by the Lord also
   belong, "Now is the judgment of this world;" while that judgment in the
   end is reserved, when the living and the dead shall at last be judged.
   The devil, therefore, had possession of the human race, and held them
   by the written bond of their sins as criminals amenable to punishment;
   he ruled in the hearts of unbelievers, and, deceiving and enslaving
   them, seduced them to forsake the Creator and give worship to the
   creature; but by faith in Christ, which was confirmed by His death and
   resurrection, and, by His blood, which was shed for the remission of
   sins, thousands of believers are delivered from the dominion of the
   devil, are united to the body of Christ, and under this great head are
   made by His one Spirit to spring up into new life as His faithful
   members. This it was that He called the judgment, this righteous
   separation, this expulsion of the devil from His own redeemed.

   7. Attend, in short, to His own words. For just as if we had been
   inquiring what He meant by saying, "Now is the judgment of the world,"
   He proceeded to explain it when He says, "Now shall the prince of this
   world be cast out." What we have thus heard was the kind of judgment He
   meant. Not that one, therefore, which is yet to come in the end, when
   the living and dead shall be judged, some of them set apart on His
   right hand, and the others on His left; but that judgment by which "the
   prince of this world shall be cast out." In what sense, then, was he
   within, and whither did He mean that he was to be cast out? Was it
   this: That he was in the world. and was cast forth beyond its
   boundaries? For had He been speaking of that judgment which is yet to
   come in the end, some one's thoughts might have turned to that eternal
   fire into which the devil is to be cast with his angels, and all who
   belong to him;--that is, not naturally, but through moral delinquency;
   not because he created or begat them, but because he persuaded and kept
   hold of them: some one, therefore, might have thought that that eternal
   fire was outside the world, and that this was the meaning of the words,
   "he shall be cast out." But as He says, "Now is the judgment of this
   world," and in explanation of His meaning, adds, "Now shall the prince
   of this world be cast out," we are thereby to understand what is now
   being done, and not what is to be, so long afterwards, at the last day.
   The Lord, therefore, foretold what He knew, that after His own passion
   and glorification, many nations throughout the whole world, in whose
   hearts the devil was an inmate, would become believers, and the devil,
   when thus renounced by faith, is cast out.

   8. But some one says, Was he then not cast out of the hearts of the
   patriarchs and prophets, and the righteous of olden time? Certainly he
   was. How, then, is it said, "Now he shall be cast out"? How else can we
   think of it, but that what was then done in the case of a very few
   individuals, was now foretold as speedily to take place in many and
   mighty nations? Just as also that other saying, "For the Spirit was not
   yet given, because that Jesus was not yet glorified," [1059] may
   suggest a similar inquiry, and find a similar solution. For it was not
   without the Holy Spirit that the prophets predicted the events of the
   future; nor was it so that the aged Simeon and the widowed Anna knew by
   the Holy Spirit the infant Lord; [1060] and that Zacharias and
   Elisabeth uttered by the Holy Spirit so many predictions concerning
   Him, when He was not yet born, but only conceived. [1061] But "the
   Spirit was not yet given;" that is, with that abundance of spiritual
   grace which enabled those assembled together to speak in every
   language, [1062] and thus announce beforehand in the language of every
   nation the Church of the future: and so by this spiritual grace it was
   that nations were gathered into congregations, sins were pardoned far
   and wide, and thousands of thousands were reconciled unto God.

   9. But then, says some one, since the devil is thus cast out of the
   hearts of believers, does he now tempt none of the faithful? Nay,
   verily, he does not cease to tempt. But it is one thing to reign
   within, another to assail from without; for in like manner the best
   fortified city is sometimes attacked by an enemy without being taken.
   And if some of his arrows are discharged, and reach us, the apostle
   reminds us how to render them harmless, when he speaks of the
   breastplate and the shield of faith. [1063] And if he sometimes wounds
   us, we have the remedy at hand. For as the combatants are told, "These
   things I write unto you, that ye sin not:" so those who are wounded
   have the sequel to listen to, "And if any man sin, we have an Advocate
   with the Father, Jesus Christ, the righteous; and He is the
   propitiation for our sins." [1064] And what do we pray for when we say,
   "Forgive us our debts," but for the healing of our wounds? And what
   else do we ask, when we say, "Lead us not into temptation," [1065] but
   that he who thus lies in wait for us, or assails us from without, may
   fail on every side to effect an entrance, and be unable to overcome us
   either by fraud or force? Nevertheless, whatever engines of war he may
   erect against us, so long as he has no more a place in the heart that
   faith inhabits, he is cast out. But "except the Lord keep the city, the
   watchman waketh but in vain." [1066] Presume not, therefore, about
   yourselves, if you would not have the devil, who has once been cast
   out, to be recalled within.

   10. On the other hand, let us be far from supposing that the devil is
   called in any such way the prince of the world, as that we should
   believe him possessed of power to rule over the heaven and the earth.
   The world is so spoken of in respect of wicked men, who have overspread
   the whole earth; just as a house is spoken of in respect to its
   inhabitants, and we accordingly say, It is a good house, or a bad
   house; not as finding fault with, or approving of, the erection of
   walls and roofs, but the morals either of the good or the bad within
   it. In a similar way, therefore, it is said, "The prince of this
   world;" that is, the prince of all the wicked who inhabit this world.
   The world is also spoken of in respect to the good, who in like manner
   have overspread the whole earth; and hence the apostle says, "God was
   in Christ, reconciling the world unto Himself." [1067] These are they
   out of whose hearts the prince of this world is ejected.

   11. Accordingly, after saying, "Now shall the prince of this world be
   cast out," He added, "And I, if I be lifted up from the earth, will
   draw all things [1068] after me." And what "all" is that, but those out
   of which the other is ejected? But He did not say, All men, but "all
   things;" for all men have not faith. [1069] And, therefore, He did not
   allude to the totality of men, but to the creature in its personal
   integrity, that is, to spirit, and soul, and body; or all that which
   makes us the intelligent, living, visible, and palpable beings we are.
   For He who said, "Not a hair of your head shall perish," [1070] is He
   who draweth all things after Him. Or if by "all things" it is men that
   are to be understood, we can speak of all things that are foreordained
   to salvation: of all which He declared, when previously speaking of His
   sheep, that not one of them would be lost. [1071] And of a certainty
   all classes of men, both of every language and every age, and all
   grades of rank, and all diversities of talents, and all the professions
   of lawful and useful arts, and all else that can be named in accordance
   with the innumerable differences by which men, save in sin alone, are
   mutually separated, from the highest to the lowest, and from the king
   to the beggar, "all," He says, "will I draw after me;" that He may be
   their head, and they His members. But this will be, He adds, "if I be
   lifted up from the earth," that is, when I am lifted up; for He has no
   doubt of the future accomplishment of that which He came to fulfill. He
   here alludes to what He said before: "But if the corn of wheat die, it
   bringeth forth much fruit." For what else did He signify by His lifting
   up, than His suffering on the cross, an explanation which the
   evangelist himself has not omitted; for he has appended the words, "And
   this He said signifying what death He should die."

   12. "The people answered Him, We have heard out of the law that Christ
   abideth for ever: and how sayest Thou, The Son of man must be lifted
   up? And who is this Son of man?" It had stuck to their memory that the
   Lord was constantly calling Himself the Son of man. For, in the passage
   before us, He does not say, If the Son of man be lifted up from the
   earth; but had called Himself so before, in the lesson which was read
   and expounded yesterday, when those Gentiles were announced who desired
   to see Him: "The hour is come that the Son of man should be glorified"
   (ver. 23). Retaining this, therefore, in their minds, and understanding
   what He now said, "When I am lifted up from the earth," of the death of
   the cross, they inquired of Him, and said, "We have heard out of the
   law that Christ abideth for ever; and how sayest Thou, The Son of man
   must be lifted up? who is this Son of man?" For if it is Christ, He,
   they say, abideth for ever; and if He abideth for ever, how shall He be
   lifted up from the earth, that is, how shall He die through the
   suffering of the cross? For they understood Him to have spoken of what
   they themselves were meditating to do. And so He did not dissipate for
   them the obscurity of such words by imparting wisdom, but by
   stimulating their conscience.

   13. "Then said Jesus unto them, Yet a little [1072] light is in you."
   And by this it is you understand that Christ abideth for ever. "Walk,
   then, while ye have the light, lest darkness come upon you." Walk, draw
   near, come to the full understanding that Christ shall both die and
   shall live for ever; that He shall shed His blood to redeem us, and
   ascend on high to carry His redeemed along with Him. But darkness will
   come upon you, if your belief in Christ's eternity is of such a kind as
   to refuse to admit in His case the humiliation of death. "And he that
   walketh in darkness knoweth not whither he goeth." So may he stumble on
   that stone of stumbling and rock of offence which the Lord Himself
   became to the blinded Jews: just as to those who believed, the stone
   which the builders despised was made the head of the corner. [1073]
   Hence, they thought Christ unworthy of their belief; because in their
   impiety they treated His dying with contempt, they ridiculed the idea
   of His being slain: and yet it was the very death of the grain of corn
   that was to lead to its own multiplication, and the lifting up of one
   who was drawing all things after Him. "While ye have the light," He
   adds, "believe in the light, that ye may be the children of light."
   While you have possession of some truth that you have heard, believe in
   the truth, that you may be born again in the truth.

   14. "These things spake Jesus, and departed, and did hide Himself from
   them." Not from those who had begun to believe and to love Him, nor
   from those who had come to meet Him with branches of palm trees and
   songs of praise; but from those who saw and hated Him, for they saw Him
   not, but only stumbled on that stone in their blindness. But when Jesus
   hid Himself from those who desired to slay Him (as you need from
   forgetfulness to be often reminded), He had regard to our human
   weakness, but derogated not in aught from His own authority.
     __________________________________________________________________

   [1050] The word anima used here, and frequently elsewhere, and
   corresponding to the Greek psuche, denotes "human life," in reference
   to its internal principle or substance; and differs from "vita" (Gr.
   zoe), as in the words following above, "unto eternal life" (vitam),
   which expresses rather the general idea of life in its existence,
   aggregate qualities, and duration. Our English word "soul," which best
   corresponds with anima, is, however, more restricted in the idea which
   it popularly suggests; and hence, as in our English version of the
   Scriptures, the apparent confusion, which is unavoidable, in
   translating anima sometimes by "soul" and sometimes by "life."--Tr.

   [1051] Chap. xi. 33: literally, as in margin of English Bible, "He
   troubled Himself."

   [1052] Matt. iv. 1-10.

   [1053] Matt. xxvi. 38, 39.

   [1054] Chap. xxi. 18, 19.

   [1055] Or, discernment, discretio; see Tract. XLIII. sec. 9.

   [1056] Ps. xliii. 1.

   [1057] Ps. xxxvi. 6.

   [1058] Rom. xi. 33.

   [1059] Chap. vii. 39.

   [1060] Luke ii. 25-38.

   [1061] Luke i. 41-45, 67-69.

   [1062] Acts ii. 4-6.

   [1063] 1 Thess. v. 8.

   [1064] 1 John ii. 1, 2.

   [1065] Matt. vi. 12, 13.

   [1066] Ps. cxxvii. 1.

   [1067] 2 Cor. v. 19.

   [1068] There are here two readings in the Greek mss., pantas (all men),
   and panta (all things), of which the former seems now the better
   approved; but the latter is that adopted by Augustin and the
   Vulgate.--Tr.

   [1069] 2 Thess. iii. 2.

   [1070] Luke xxi. 18.

   [1071] Chap. x. 28.

   [1072] Modicum lumen.

   [1073] 1 Pet. ii. 6-8.
     __________________________________________________________________

   Tractate LIII.

   Chapter XII. 37-43

   1. When our Lord Christ, foretelling His own passion, and the
   fruitfulness of His death in being lifted up on the cross, said that He
   would draw all [things] after Him; and when the Jews, understanding
   that He spake of His death, put to Him the question how He could speak
   of death as awaiting Him, when they heard out of the law that Christ
   abideth for ever; He exhorted them, while still they had in them the
   little light, which had so taught them that Christ was eternal, to
   walk, to make themselves acquainted with the whole subject, lest they
   should be overtaken with darkness. And, when He had said this, He hid
   Himself from them. With these points you have been made acquainted in
   former Lord's day lessons and discourses.

   2. The evangelist thereafter brings forward what has formed the brief
   subject of to-day's reading, and says, "But though He had done so many
   miracles before them, yet they believed not on Him: that the saying of
   Isaiah the prophet might be fulfilled, which he spake, Lord, who hath
   believed our report and to whom hath the arm of the Lord been
   revealed?" Where he makes it sufficiently plain that the Son of God is
   Himself the arm of the Lord; not that the person of God the Father is
   determined by the shape of human flesh, and that the Son is attached to
   Him as a member of His body; but because all things were made by Him,
   and therefore He is designated the arm of the Lord. For as it is with
   thine arm that thou workest, so the Word of God is styled His arm;
   because by the Word He elaborated the world. For why does a man, in
   order to do some work, stretch forth his arm, but because the doing of
   it does not straightway follow his word? And if he was endowed with
   such pre-eminent power that what he said was done without any movement
   of his body, then would his word be his arm. But the Lord Jesus, the
   only-begotten Son of God the Father, as He is no mere member of the
   Father's body, so is He no mere thinkable, and audible, and transitory
   word; for, as all things were made by Him, He was the word of God.

   3. When, therefore, we hear that the Son of God is the arm of God the
   Father, let no carnal custom raise its distracting din in our ears; but
   as far as His grace enables us, let us think of that power and wisdom
   of God by which all things were made. Surely such an arm as that is
   neither held out by stretching, nor drawn in by contracting it. For He
   is not one and the same with the Father, but He and the Father are one;
   and as equal with the Father, He is in all respects complete, as well
   as the Father: so that no room is left open for the abominable error of
   those who assert that the Father alone exists, but according to the
   difference of causes is Himself sometimes called the Son, sometimes the
   Holy Spirit; and so also from these words may venture to say, See you
   perceive that the Father alone exists, if the Son is His arm: for a man
   and his arm are not two persons, but one. Not understanding nor
   considering how words are transferred from one thing to another, on
   account of some mutual likeness, even in our daily forms of speech
   about things the most familiar and visible; and how much the more must
   it be so, in order that things ineffable may find some sort of
   expression in our speech, things which, as they really exist, cannot be
   expressed in words at all? For even one man styles another his arm, by
   whom he is accustomed to transact his business: and if he is deprived
   of him, he says in his grief, I have lost my arm; and to him who has
   taken him away, he says, You have deprived me of my arm. Let them
   understand, then, the sense in which the Son is termed the arm of the
   Father, as that by which the Father hath executed all His works; that
   they may not, by failing to understand this, and continuing in the
   darkness of their error, resemble those Jews of whom it was said, "And
   to whom hath the arm of the Lord been revealed?"

   4. And here we meet with the second question, to treat of which,
   indeed, in any adequate manner, to investigate all its mysterious
   windings, and throw them open to the light in a befitting way, I think
   within the scope neither of my own powers, nor of the shortness of the
   time, nor of your capacity. Yet, as we cannot allow ourselves so far to
   disappoint your expectations as to pass on to other topics without
   saying something on this, take what we shall be able to offer you: and
   wherein we fail to satisfy your expectations, ask the increase of Him
   who appointed us to plant and to water; for, as the apostle saith,
   "Neither is he that planteth anything, nor he that watereth; but God
   that giveth the increase." [1074] There are some, then, who mutter
   among themselves, and sometimes speak out when they can, and even break
   forth into turbulent debate, saying: What did the Jews do, or what
   fault was it of theirs, if it was a necessity "that the saying of
   Isaiah the prophet should be fulfilled, which he spake, Lord, who hath
   believed our report and to whom hath the arm of the Lord been
   revealed?" To whom our answer is, that the Lord, in His foreknowledge
   of the future, foretold by the prophet the unbelief of the Jews; He
   foretold it, but did not cause it. For God does not compel any one to
   sin simply because He knows already the future sins of men. For He
   foreknew sins that were theirs, not His own; sins that were referable
   to no one else, but to their own selves. Accordingly, if what He
   foreknew as theirs is not really theirs, then had He no true
   foreknowledge: but as His foreknowledge is infallible, it is doubtless
   no one else, but they themselves, whose sinfulness God foreknew, that
   are the sinners. The Jews, therefore, committed sin, with no compulsion
   to do so on His part, to whom sin is an object of displeasure; but He
   foretold their committing of it, because nothing is concealed from His
   knowledge. And accordingly, had they wished to do good instead of evil,
   they would not have been hindered; but in this which they were to do
   they were foreseen of Him who knows what every man will do, and what He
   is yet to render unto such an one according to his work.

   5. But the words of the Gospel also, that follow, are still more
   pressing, and start a question of more profound import: for He goes on
   to say, "Therefore they could not believe, because that Isaiah said
   again, He hath blinded their eyes, and hardened their heart; that they
   should not see with their eyes, nor understand with their heart, and be
   converted, and I should heal them." For it is said to us: If they could
   not believe, what sin is it in man not to do what he cannot do and if
   they sinned in not believing, then they had the power to believe, and
   did not use it. If, then, they had the power, how says the Gospel,
   "Therefore they could not believe, because that Isaiah said again, He
   hath blinded their eyes, and hardened their heart;" so that (which is
   of grave import) to God Himself is referred the cause of their not
   believing, inasmuch as it is He who "hath blinded their eyes, and
   hardened their heart"? For what is thus testified to in the prophetical
   Scriptures, is at least not spoken of the devil, but of God. For were
   we to suppose it said of the devil, that he "hath blinded their eyes,
   and hardened their heart;" we have to undertake the task of being able
   to show what blame was theirs in not believing, of whom it is said,
   "they could not believe." And then, what reply shall we give touching
   another testimony of this very prophet, which the Apostle Paul has
   adopted, when he says: "Israel hath not obtained that which he seeketh
   for; but the election hath obtained it, and the rest were blinded,
   according as it is written, God hath given them the spirit of remorse,
   eyes that they should not see, and ears that they should not hear, unto
   this day"? [1075]

   6. Such, as you have just heard, brethren, is the question that comes
   before us, and you can perceive how profound it is; but we shall give
   what answer we can. "They could not believe," because that Isaiah the
   prophet foretold it; and the prophet foretold it because God foreknew
   that such would be the case. But if I am asked why they could not, I
   reply at once, because they would not; for certainly their depraved
   will was foreseen by God, and foretold through the prophet by Him from
   whom nothing that is future can be hid. But the prophet, sayest thou,
   assigns another cause than that of their will. What cause does the
   prophet assign? That "God hath given them the spirit of remorse, eyes
   that they should not see, and ears that they should not hear; and hath
   blinded their eyes, and hardened their heart." This also, I reply,
   their will deserved. For God thus blinds and hardens, simply by letting
   alone and withdrawing His aid: and God can do this by a judgment that
   is hidden, although not by one that is unrighteous. This is a doctrine
   which the piety of the God-fearing ought to preserve unshaken and
   inviolable in all its integrity: even as the apostle, when treating of
   the same intricate question, says, "What shall we say then? is there
   unrighteousness with God? God forbid." [1076] If, then, we must be far
   from thinking that there is unrighteousness with God, this only can it
   be, that, when He giveth His aid, He acteth mercifully; and, when He
   withholdeth it, He acteth righteously: for in all He doeth, He acteth
   not rashly, but in accordance with judgment. And still further, if the
   judgments of the saints are righteous, how much more those of the
   sanctifying and justifying God? They are therefore righteous, although
   hidden. Accordingly, when questions of this sort come before us, why
   one is dealt with in such a way, and another in such another way; why
   this one is blinded by being forsaken of God, and that one is
   enlightened by the divine aid vouchsafed to him: let us not take upon
   ourselves to pass judgment on the judgment of so mighty a judge, but
   tremblingly exclaim with the apostle, "O the depth of the riches both
   of the wisdom and knowledge of God! how unsearchable are His judgments,
   and His ways past finding out!" [1077] As it is also said in the psalm,
   "Thy judgments are as a great deep." [1078]

   7. Let not then, brethren, the expectations of your Charity drive me to
   attempt the task of penetrating into such a deep, of sounding such an
   abyss, of searching into what is unsearchable. I own my own little
   measure of ability, and I think I have some perception of yours also,
   as equally small. This is too high for my stature, and too strong for
   my strength; and for yours also, I think. Let us, therefore, listen
   together to the admonition and to the words of Scripture: "Seek not out
   the things that are too high for thee, neither search the things that
   are above thy strength." [1079] Not that such things are forbidden us,
   since the divine Master saith, "There is nothing hid that shall not be
   revealed:" [1080] but if we walk up to the measure of our present
   attainments, then, as the apostle tells us, not only what we know not
   and ought to know, but also if we are minded to know anything else, God
   will reveal even this unto us. [1081] But if we have reached the
   pathway of faith, let us keep to it with all constancy: let it be our
   guide to the chamber of the King, in whom are hid all the treasures of
   wisdom and knowledge. [1082] For it was in no spirit of grudging that
   the Lord Jesus Christ Himself acted towards those great and specially
   chosen disciples of His, when He said, "I have many things to say unto
   you, but ye cannot bear them now." [1083] We must be walking, making
   progress, and growing, that our hearts may become fit to receive the
   things which we cannot receive at present. And if the last day shall
   find us sufficiently advanced, we shall then learn what here we were
   unable to know.

   8. If, however, any one considers himself able, and has confidence
   enough, to give a clearer and better exposition of the question before
   us, God forbid that I should not be still more ready to learn than to
   teach. Only let no one dare to defend the freedom of the will in any
   such way as to attempt depriving us of the prayer that says, "Lead us
   not into temptation;" and, on the other hand, let no one deny the
   freedom of the will, and so venture to find an excuse for sin. But let
   us give heed to the Lord, both in commanding and in offering His aid;
   in both telling us our duty, and assisting us to discharge it. For some
   He hath let be lifted up to pride through an overweening trust in their
   own wills, while others He hath let fall into carelessness through a
   contrary excess of distrust. The former say: Why do we ask God not to
   let us be overcome by temptation, when it is all in our own power? The
   latter say: Why should we try to live well, when the power to do so is
   in the hands of God? O Lord, O Father, who art in heaven, lead us not
   into any of these temptations; but "deliver us from evil!" [1084]
   Listen to the Lord, when He says, "I have prayed for thee, Peter, that
   thy faith fail not;" [1085] that we may never think of our faith as so
   lying in our free will that it has no need of the divine assistance.
   Let us listen also to the evangelist, when he says, "He hath given them
   power to become the sons of God;" [1086] that we may not imagine it as
   altogether beyond our own power that we believe: but in both let us
   acknowledge His beneficent acting. For, on the one side, we have to
   give Him thanks that the power is bestowed; and on the other, to pray
   that our own little strength may not utterly fail. It is this very
   faith that worketh by love, [1087] according to the measure thereof
   that the Lord hath given to every man; [1088] that he that glorieth may
   glory, not in himself, but in the Lord. [1089]

   9. It is no wonder, then, that they could not believe, when such was
   their pride of will, that, being ignorant of the righteousness of God,
   they wished to establish their own: as the apostle says of them, "They
   have not submitted themselves unto the righteousness of God." [1090]
   For it was not by faith, but as it were by works, that they were puffed
   up; and blinded by this very self-elation, they stumbled against the
   stone of stumbling. And so it is said, "they could not," by which we
   are to understand that they would not; in the same way as it was said
   of the Lord our God, "If we believe not, yet He abideth faithful, He
   cannot deny Himself." [1091] It is said of the Omnipotent, "He cannot."
   And so, just as it is a commendation of the divine will that the Lord
   "cannot deny Himself," that they "could not believe" is a fault
   chargeable on the will of man.

   10. And, look you! so also say I, that those who have such lofty ideas
   of themselves as to suppose that so much must be attributed to the
   powers of their own will, that they deny their need of the divine
   assistance in order to a righteous life, cannot believe on Christ. For
   the mere syllables of Christ's name, and the Christian sacraments, are
   of no profit, where faith in Christ is itself resisted. For faith in
   Christ is to believe in Him that justifieth the ungodly; [1092] to
   believe in the Mediator, without whose interposition we cannot be
   reconciled unto God; to believe in the Saviour, who came to seek and to
   save that which was lost; [1093] to believe in Him who said, "Without
   me ye can do nothing." [1094] Because, then, being ignorant of that
   righteousness of God that justifieth the ungodly, he wishes to set up
   his own to satisfy the minds of the proud, such a man cannot believe on
   Christ. And so, those Jews "could not believe:" not that men cannot be
   changed for the better; but so long as their ideas run in such a
   direction, they cannot believe. Hence they are blinded and hardened;
   for, denying the need of divine assistance, they are not assisted. God
   foreknew this regarding these Jews who were blinded and hardened, and
   the prophet by His Spirit foretold it.

   11. But when he added, "And they should be converted, and I should heal
   them," is there a "not" to be understood, that is, they should not be
   converted, connecting it with the clause before, where it is said,
   "that they should not see with their eyes and understand with their
   heart;" for here also it is certainly meant, "and should not
   understand"? For conversion itself is likewise a gift of His grace, as
   when it is said to Him, "Turn us, O God of Hosts." [1095] Or may it be
   that we are to understand this also as actually taking place through
   the merciful experience of the divine method of healing, [namely this,]
   that, being of proud and perverse wills, and wishing to establish their
   own righteousness, they were left alone for the very purpose of being
   blinded; and thus blinded in order that they might stumble on the stone
   of stumbling, and have their faces filled with shame; and so, being
   thus humbled, might seek the name of the Lord, and no longer a
   righteousness of their own, that inflated their pride, but the
   righteousness of God, that justifieth the ungodly? For this very way
   turned out to the good of many of them, who were afterwards filled with
   remorse for wickedness, and believed on Christ; and on whose behalf He
   Himself had put up the prayer, "Father, forgive them, for they know not
   what they do." [1096] And it is of that ignorance of theirs also that
   the apostle says, "I bear them record that they have a zeal of God, but
   not according to knowledge:" for he then goes on also to add, "For
   they, being ignorant of God's righteousness, and seeking to establish
   their own righteousness, have not submitted themselves unto the
   righteousness of God." [1097]

   12. "These things said Isaiah, when he saw His glory, and spake of
   Him." What Isaiah saw, and how it refers to Christ the Lord, are to be
   read and learned in his book. For he saw Him, not as He is, but in some
   symbolical way to suit the form that the vision of the prophet had
   itself to assume. For Moses likewise saw Him, and yet we find him
   saying to Him whom he saw, "If I have found grace in Thy sight, show me
   now Thyself, that I may clearly see Thee;" [1098] for he saw Him not as
   He is. But the time when this shall yet be our experience, that same
   Saint John the Evangelist tells us in his Epistle: "Dearly beloved,
   [now] are we the sons of God; and it hath not yet become manifest what
   we shall be: because we know that, when He shall appear, we shall be
   like Him; for we shall see Him as He is." [1099] He might have said
   "for we shall see Him," without adding "as He is;" but because he knew
   that He was seen of some of the fathers and prophets, but not as He is,
   therefore after saying "we shall see Him," he added "as He is." And be
   not deceived, brethren, by any of those who assert that the Father is
   invisible, and the Son visible. This assertion is made by those who
   think that the latter is a creature, and whose understanding runs not
   in harmony with the words, "I and my Father one." [1100] Accordingly,
   as respects the form of God wherein He is equal with the Father, the
   Son also is invisible: but, in order to be seen of men, He assumed the
   form of a servant, and being made in the likeness of men, [1101] became
   visible to man. He showed Himself, therefore, even before His
   incarnation, to the eyes of men, as it pleased Him, in the
   creature-form at His command, but not as He is. Let us be purifying our
   hearts by faith, that we may be prepared for that ineffable and, so to
   speak, invisible vision. For "blessed are the pure in heart; for they
   shall see God." [1102]

   13. "Nevertheless among the chief rulers also many believed on Him;
   but, because of the Pharisees, they did not confess Him, lest they
   should be put out of the synagogue: for they loved the glory of men
   more than the glory of God." See how the evangelist marked and
   disapproved of some, who yet, he said, believed on Him: who, if ever
   they did advance though this gateway of faith, would thereby also
   overcome that love of human glory which had been overcome by the
   apostle, when he said, "God forbid that I should glory, save in the
   cross of our Lord Jesus Christ, by whom the world is crucified unto me,
   and I unto the world." [1103] For to this end also did the Lord
   Himself, when derided by the madness of human pride and impiety, fix
   His cross on the foreheads of those who believed on Him, on that which
   is in a manner the abode of modesty, that faith may learn not to blush
   at His name, and love the glory of God more than the glory of men.
     __________________________________________________________________

   [1074] 1 Cor. iii. 7.

   [1075] Rom. xi. 7; Isa. vi. 10; "spirit of remorse," as in margin of
   English Bible, where the text has "blindness."--Tr.

   [1076] Rom. ix. 14.

   [1077] Rom. xi. 33.

   [1078] Ps. xxxvi. 6.

   [1079] Ecclus. iii. 22 (21).

   [1080] Matt. x. 26.

   [1081] Phil. iii. 15, 16.

   [1082] Col. ii. 3.

   [1083] Chap. xvi. 12.

   [1084] Matt. vi. 13.

   [1085] Luke xxii. 32.

   [1086] Chap. i. 12.

   [1087] Gal. v. 6.

   [1088] Rom. xii. 3.

   [1089] 1 Cor. i. 31.

   [1090] Rom. x. 3.

   [1091] 2 Tim. ii. 13.

   [1092] Rom. iv. 5.

   [1093] Luke xix. 10.

   [1094] Chap. xv. 5.

   [1095] Ps. lxxx. 7.

   [1096] Luke xxiii. 34.

   [1097] Rom. x. 2, 3.

   [1098] Ex. xxxiii. 13.

   [1099] 1 John iii. 2.

   [1100] Chap. x. 30.

   [1101] Phil. ii. 7.

   [1102] Matt. v. 8.

   [1103] Gal. vi. 14.
     __________________________________________________________________

   Tractate LIV.

   Chapter XII. 44-50

   1. Whilst our Lord Jesus Christ was speaking among the Jews, and giving
   so many miraculous signs, some believed who were foreordained to
   eternal life, and whom He also called His sheep; but some did not
   believe, and could not believe, because that, by the mysterious yet not
   unrighteous judgment of God, they had been blinded and hardened,
   because forsaken of Him who resisteth the proud, but giveth grace unto
   the humble. [1104] But of those who believed, there were some whose
   confession went so far, that they took branches of palm trees, and met
   Him as He approached, turning in their joy that very confession into a
   service of praise: while there were others, belonging to the chief
   rulers, who had not the boldness to confess their faith, lest they
   should be put out of the synagogue; and whom the evangelist has branded
   with the words, that "they loved the praise of men more than the praise
   of God "(ver. 43). Of those also who did not believe, there were some
   who would afterwards believe, and whom He foresaw, when He said, "When
   ye have lifted up the Son of man, then shall ye acknowledge that I am
   He:" [1105] but there were some who would remain in the same unbelief,
   and be imitated by the Jewish nation of the present day, which, being
   shortly afterwards crushed in war, according to the prophetic testimony
   which was written concerning Christ, has since been scattered almost
   through the whole world.

   2. While matters were in this state, and His own passion was now at
   hand, "Jesus cried, and said," as our lesson to-day commences, "He that
   believeth on me, believeth not on me, but on Him that sent me; and he
   that seeth me, seeth Him that sent me." He had already said in a
   certain place, "My doctrine is not mine, but His that sent me." [1106]
   Where we understood that He called His doctrine just what He is
   Himself, the Word of the Father; and in saying, "My doctrine is not
   mine, but His that sent me," implied this, that He was not of Himself,
   but had His being from another. [1107] For He was God of God, the Son
   of the Father: but the Father is not God of God, but God, the Father of
   the Son. And now when He says, "He that believeth on me, believeth not
   on me, but on Him that sent me," how else are we to understand it, but
   that He appeared as man to men, while He remained invisible as God? And
   that none might think that He was no more than what they saw of Him, He
   indicated His wish to be believed on, as equal in character and rank
   with the Father, when He said, "He that believeth on me, believeth not
   on me," that is, merely on what he seeth of me, "but on Him that sent
   me," that is, on the Father. But he that believeth on the Father, must
   believe that He is the Father; and he that believeth on Him as the
   Father, must believe that He has a Son; and in this way, he that
   believeth on the Father, must believe on the Son. But let no one
   believe about the only-begotten Son just what they believe about those
   who are called the sons of God by grace and not by nature, as the
   evangelist says, "He gave them power to become the sons of God," [1108]
   and according to what the Lord Himself also mentioned, as declared in
   the law, "I said, Ye are gods; and all of you children of the Most
   High:" [1109] because He said, "He that believeth on me, believeth not
   on me," to show that the whole extent of our faith in Christ should not
   be limited by His manhood. He therefore, He saith, believeth on me, who
   doth not believe on me merely according to what he seeth of me, but on
   Him that sent me: so that, believing thus on the Father, he may believe
   that He has a Son co-equal with Himself, and then attain to a true
   faith in me. For if one should think that He has sons only according to
   grace, who are certainly no more than His creatures, and not the Word,
   but those made by the Word, and that He has no Son co-equal and
   co-eternal with Himself, ever born, alike incommutable, in nothing
   dissimilar and inferior, then he believes not on the Father who sent
   Him, for the Father who sent Him is no such conception as this.

   3. And, accordingly, after saying, "He that believeth on me, believeth
   not on me, but on Him that sent me," that it might not be thought that
   He would have the Father so understood, as if He were the Father only
   of many sons regenerated by grace, and not of the only-begotten Word,
   His own co-equal, He immediately added, "And he that seeth me, seeth
   Him that sent me." Does He say here, He that seeth me, seeth not me,
   but Him that sent me, as He had said, "He that believeth me, believeth
   not on me, but on Him that sent me"? For He uttered the former of these
   words, that He might not be believed on merely as He then appeared,
   that is, as the Son of man; and the latter, that He might be believed
   on as the equal of the Father. He that believeth on me, believeth not
   merely on what He sees of me, but believeth on Him that sent me. Or,
   when he believeth on the Father, who begat me, His own co-equal, let
   him believe on me, not as he seeth me, but as [he believeth] on Him
   that sent me; for so far does the truth, that there is no distance
   between Him and me, reach, that He who seeth me, seeth Him that sent
   me. Certainly, Christ the Lord Himself sent His apostles, as their name
   implies: for as those who in Greek are called angeli are in Latin
   called nuntii [messengers], so the Greek apostoli [apostles] becomes
   the Latin missi [persons sent]. But never would any of the apostles
   have dared to say, "He that believeth on me, believeth not on me, but
   on Him that sent me;" for in no sense whatever would he say, "He that
   believeth on me." We believe an apostle, but we do not believe on him;
   for it is not an apostle that justifieth the ungodly. But to him that
   believeth on Him that justifieth the ungodly, his faith is counted for
   righteousness. [1110] An apostle might say, He that receiveth me,
   receiveth Him that sent me; or, He that heareth me, heareth Him that
   sent me; for the Lord tells them so Himself: "He that receiveth you,
   receiveth me; and he that receiveth me, receiveth Him that sent me."
   [1111] For the master is honored in the servant, and the father in the
   son: but then the father is as it were in the son, and the master as it
   were in the servant. But the only-begotten Son could rightly say,
   "Believe on God, and believe on me;" [1112] as also what He saith here,
   "He that believeth on me, believeth not on me, but on Him that sent
   me." He did not turn away the faith of the believer from Himself, but
   only would not have the believer continue in the form of a servant:
   because every one who believeth in the Father that sent Him,
   straightway believeth on the Son, without whom he knoweth that the
   Father hath no existence as such, and thus reacheth in his faith to the
   belief of His equality with the Father, in conformity with the words
   that follow, "And he that seeth me, seeth Him that sent me."

   4. Attend to what follows: "I am come a light into the world, that
   whosoever believeth on me should not abide in darkness." He said in a
   certain place to His disciples, "Ye are the light of the world. A city
   that is set on a hill cannot be hid. Neither do men light a candle, and
   put it under a bushel, but on a candlestick; that it may give light to
   all that are in the house: so let your light shine before men, that
   they may see your good works, and glorify your Father who is in
   heaven:" [1113] but He did not say to them, Ye are come a light into
   the world, that whosoever believeth on you should not abide in
   darkness. Such a statement, I maintain, can nowhere be met with. All
   the saints, therefore, are lights, but they are illuminated by Him
   through faith; and every one that becomes separated from Him will be
   enveloped in darkness. But that Light, which enlightens them, cannot
   become separated from itself; for it is altogether beyond the reach of
   change. We believe, then, the light that has thus been lit, as the
   prophet or apostle: but we believe him for this end, that we may not
   believe on that which is itself enlightened, but, with him, on that
   Light which has given him light; so that we, too, may be enlightened,
   not by him, but, along with him, by the same Light as he. And when He
   saith, "That whosoever believeth on me may not abide in darkness," He
   makes it sufficiently manifest that all have been found by Him in a
   state of darkness: but that they may not abide in the darkness wherein
   they have been found, they ought to believe on that Light which hath
   come into the world, for thereby was the world created.

   5. "And if any man," He says, "hear my words, and keep them not, I
   judge him not." Remember what I know you have heard in former lessons;
   and if any of you have forgotten, recall it: and those of you who were
   absent then, but are present now, hear how it is that the Son saith, "I
   judge him not," while in another place He says, "The Father judgeth no
   man, but hath committed all judgment unto the Son;" [1114] namely, that
   thereby we are to understand, It is not now that I judge him. And why
   not now? Listen to the sequel: "For I am not come," He says, "to judge
   the world, but to save the world;" that is, to bring the world into a
   state of salvation. Now, therefore, is the season of mercy, afterwards
   will be the time for judgment: for He says, "I will sing to Thee, O
   Lord, of mercy and judgment." [1115]

   6. But see also what He says of that future judgment in the end: "He
   that despiseth me, and receiveth not my words, hath one that judgeth
   him: the word that I have spoken, the same shall judge him in the last
   day." He says not, He that despiseth me, and receiveth not my words, I
   judge him not at the last day; for had He said so, I do not see how it
   could have been else than contradictory of that other statement, when
   He says, "The Father judgeth no man, but hath committed all judgment
   unto the Son." But when He said, "He that despiseth me, and receiveth
   not my words, hath one to judge him," and, for the information of those
   who were waiting to hear who that one was, went on to add, "The word
   that I have spoken, the same shall judge him in the last day," He made
   it sufficiently manifest that He Himself would then be the judge. For
   it was of Himself He spake, Himself He announced, and Himself He set
   forth as the gate whereby He entered as the Shepherd to His sheep. In
   one way, therefore, will those be judged who have never heard that
   word, in another way those who have heard and despised. "For as many as
   have sinned without law," says the apostle, "shall also perish without
   law; and as many as have sinned in the law, shall be judged by the
   law." [1116]

   7. "For I have not," He says, "spoken of myself." He says that He has
   not spoken of Himself, because He is not of Himself. Of this we have
   frequently discoursed already; so that now, without any more
   instruction, we have simply to remind you of it as a truth with which
   you are familiar. "But the Father who sent me, He gave me a commandment
   what I should say, and what I should speak." We would not stay to
   elaborate this, did we know that we were now speaking with those with
   whom we have spoken on former occasions, and of these, not with all,
   but such only whose memories have retained what they heard: but because
   there are perhaps some now present who did not hear, and some in a
   similar condition who have forgotten what they heard, on their account
   let those who remember what they have heard bear with our delay. How
   giveth the Father a commandment to His only Son? With what words doth
   He speak to the Word, seeing that the Son Himself is the only-begotten
   Word? Could it be by an angel, seeing that by Him the angels were
   created? Was it by means of a cloud, which, when it gave forth its
   sound to the Son, gave it not on His account, as He Himself also tells
   us elsewhere, but for the sake of others who were needing to hear it
   (ver. 29)? Could it be by any sound issuing from the lips, where bodily
   form was wanting, and where there is no such local distance separating
   the Son from the Father as to admit of any intervening air, to give
   effect, by its percussion, to the voice, and render it audible? Let us
   put away all such unworthy notions of that incorporeal and ineffable
   subsistence. The only Son is the Word and the Wisdom of the Father, and
   therein are all the commandments of the Father. For there was no time
   that the Son knew not the Father's commandment, so as to make it
   necessary for Him to possess in course of time what He possessed not
   before. For what He has received from the Father, He received in being
   born, and was given it in being begotten. For the life He is, and life
   He certainly received in being born, while yet there was no antecedent
   time when life was wanting to His personal existence. For, on the one
   hand, the Father has life, and is what He has: and yet He received it
   not, because He is not of any one. But the Son received life as the
   Father's gift, of whom He is: and so He Himself is what He has; for He
   has life, and is the life. Listen to Himself when He says, "As the
   Father hath life in Himself, so hath He given to the Son to have life
   in Himself." [1117] Could He give it to one who was in being, and yet
   hitherto was destitute thereof? On the contrary, in the very begetting
   it was given by Him who begat the life, and so life begat the life. And
   to show that He begat the life equal, and not inferior to Himself, it
   was said, "As He hath life in Himself, so hath He also given to the Son
   to have life in Himself." He gave life; for in begetting the life, what
   was it He gave Him, save to be the life? And as His nativity is itself
   eternal, there never was a time without that Son who is the life, and
   never was there a time when the Son Himself was without the life; and
   as His nativity is eternal, so He, who was thus born, is eternal life.
   And so the Father gave not to the Son a commandment which He had not
   already; but, as I said, in the Wisdom of the Father, that is, in the
   word of the Father, are laid up all the Father's commandments. And yet
   the commandment is said to have been given Him, because He, to whom it
   is thus given, is not of Himself: and to give that to the Son which He
   never was without, is the same in meaning as to beget that Son who
   never was without existence.

   8. There follow the words: "And I know that His commandment is life
   everlasting." If, then, the Son Himself is eternal life, and the
   Father's commandment the same, what else is expressed than this, I am
   the Father's commandment? And in like manner, in what He proceeds to
   say, "Whatsoever I speak, even as the Father said unto me, so I speak,"
   let us not be taking the "said unto me" as if the Father used words in
   speaking to the only Word, or that the Word of God needed words from
   God. The Father spake to the Son in the same way as He gave life to the
   Son; not that He knew not the one, or had not the other, but just
   because He was the Son. What, then, do the words mean, "Even as He said
   unto me, so I speak;" but just, I speak the truth? So the former said
   as the Truthful One [1118] what the latter thus spake as the Truth. The
   Truthful begat the Truth. What, then, could He now say to the Truth?
   For the Truth had no imperfection to be supplied by additional truth.
   He spake, therefore, to the Truth, because He begat the Truth. And in
   like manner the Truth Himself speaks what has been said to Him; but
   only to those who have understanding, and who are taught by Him as the
   God-begotten Truth. But that men might believe what they had not yet
   capacity to understand, words that were audible issued from His human
   lips; sounds passing rapidly away broke on the ear, and speedily
   completed the little term of their duration: but the truths themselves,
   of which the sounds are but signs, passed, as it were, into the memory
   of those who heard them, and have come down to us also by means of
   written characters as signs addressed to the eye. But it is not thus
   that the Truth speaks; He speaks inwardly to the souls of the
   intelligent; He needs no sound to instruct, but floods the mind with
   the light of understanding. And he, then, who in that light is able to
   behold the eternity of His birth, himself hears in the same way the
   Truth speaking, as He heard the Father telling Him what He should
   speak. He has awakened in us a great longing for that sweet experience
   of His presence within; but it is by daily growth that we acquire it;
   it is by walking that we grow, and it is by forward efforts we walk, so
   as to be able at last to attain it.
     __________________________________________________________________

   [1104] Jas. iv. 6.

   [1105] Chap. viii. 28.

   [1106] Chap. vii. 16.

   [1107] Tract. XXIX., haberet a quo esset.

   [1108] Chap. i. 12.

   [1109] Chap. x. 34; Ps. lxxxii. 6.

   [1110] Rom. iv. 5.

   [1111] Matt. x. 40.

   [1112] Chap. xiv. 1.

   [1113] Matt. v. 14-16.

   [1114] Chap. v. 22.

   [1115] Ps. ci. 1.

   [1116] Rom. ii. 12.

   [1117] Chap. v. 26.

   [1118] Verax.
     __________________________________________________________________

   Tractate LV.

   Chapter XIII. 1-5

   1. The Lord's Supper, as set forth in John, must, with His assistance,
   be unfolded in a becoming number of Lectures, and explained with all
   the ability He is pleased to grant us. "Now, before the feast of the
   passover, when Jesus knew that His hour was come that He should depart
   out of this world unto the Father, having loved His own who were in the
   world, He loved them unto the end." Pascha (passover) is not, as some
   think, a Greek noun, but a Hebrew: and yet there occurs in this noun a
   very suitable kind of accordance in the two languages. For inasmuch as
   the Greek word paschein means to suffer, therefore pascha has been
   supposed to mean suffering, as if the noun derived its name from His
   passion: but in its own language, that is, in Hebrew, pascha means
   passover; [1119] because the pascha was then celebrated for the first
   time by God's people, when, in their flight from Egypt, they passed
   over the Red Sea. [1120] And now that prophetic emblem is fulfilled in
   truth, when Christ is led as a sheep to the slaughter, [1121] that by
   His blood sprinkled on our doorposts, that is, by the sign of His cross
   marked on our foreheads, we may be delivered from the perdition
   awaiting this world, as Israel from the bondage and destruction of the
   Egyptians; [1122] and a most salutary transit we make when we pass over
   from the devil to Christ, and from this unstable world to His
   well-established kingdom. And therefore surely do we pass over to the
   ever-abiding God, that we may not pass away with this passing world.
   The apostle, in extolling God for such grace bestowed upon us, says:
   "Who hath delivered us from the power of darkness, and hath translated
   us into the kingdom of the Son of His love." [1123] This name, then, of
   pascha, which, as I have said, is in Latin called transitus (pass
   over), is interpreted, as it were, for us by the blessed evangelist,
   when he says, "Before the feast of pascha, when Jesus knew that His
   hour was come that He should pass out of this world to the Father."
   Here you see we have both pascha and pass-over. Whence, and whither
   does He pass? Namely, "out of this world to the Father." The hope was
   thus given to the members in their Head, that they doubtless would yet
   follow Him who was "passing" before. And what, then, of unbelievers,
   who stand altogether apart from this Head and His members? Do not they
   also pass away, seeing that they abide not here always? They also do
   plainly pass away: but it is one thing to pass from the world, and
   another to pass away with it; one thing to pass to the Father, another
   to pass to the enemy. For the Egyptians also passed over [the sea]; but
   they did not pass through the sea to the kingdom, but in the sea to
   destruction.

   2. "When Jesus knew," then, "that His hour was come that He should pass
   out of this world unto the Father, having loved His own who were in the
   world, He loved them unto the end." In order, doubtless, that they
   also, through that love of His, might pass from this world where they
   now were, to their Head who had passed hence before them. For what mean
   these words, "to the end," but just to Christ? "For Christ is the end
   of the law," says the apostle, "for righteousness to every one that
   believeth." [1124] The end that consummates, not that consumes; the end
   whereto we attain, not wherein we perish. Exactly thus are we to
   understand the passage, "Christ our passover is sacrificed." [1125] He
   is our end; into Him do we pass. For I see that these gospel words may
   also be taken in a kind of human sense, that Christ loved His own even
   unto death, so that this may be the meaning of "He loved them unto the
   end." This meaning is human, not divine: [1126] for it was not merely
   up to this point that we were loved by Him, who loveth us always and
   endlessly. God forbid that He, whose death could not end, should have
   ended His love at death. Even after death that proud and ungodly rich
   man loved his five brethren; [1127] and is Christ to be thought of as
   loving us only till death? God forbid, beloved. He would have come in
   vain with a love for us that lasted till death, if that love had ended
   there. But perhaps the words, "He loved them unto the end," may have to
   be understood in this way, That He so loved them as to die for them.
   For this He testified when He said, "Greater love hath no man than
   this, that a man lay down his life for his friends." [1128] We have
   certainly no objection that "He loved them unto the end" should be so
   understood, that is, it was His very love that carried Him on to death.

   3. "And the supper," he says, "having taken place, [1129] and the devil
   having now put into the heart of Judas Iscariot, Simon's son, to betray
   Him, [Jesus] knowing that the Father had given all things into His
   hands, and that He has come from God, and is going to God; He riseth
   from supper, and layeth aside His garments; and took a towel, and
   girded Himself. After that He poureth water into a basin, and began to
   wash the disciples' feet, and to wipe them with the towel wherewith He
   was girded." We are not to understand by the supper having taken place,
   as if it were already finished and over; for it was still going on when
   the Lord rose and washed His disciples' feet. For He afterwards sat
   down again, and gave the morsel [sop] to His betrayer, implying
   certainly that the supper was not yet over, or, in other words, that
   there was still bread on the table. Therefore, by supper having taken
   place, is meant that it was now ready, and laid out on the table for
   the use of the guests.

   4. But when he says, "The devil having now put into the heart of Judas
   Iscariot, Simon's son, to betray Him;" if one inquires, what was put
   into Judas' heart, it was doubtless this, "to betray Him." Such a
   putting [into the heart] is a spiritual suggestion: and entereth not by
   the ear, but through the thoughts; and thereby not in a way that is
   corporal, but spiritual. For what we call spiritual is not always to be
   understood in a commendatory way. The apostle knew of certain spiritual
   things [powers], of wickedness in heavenly places, against which he
   testifies that we have to maintain a struggle; [1130] and there would
   not be spiritual wickednesses, were there not also wicked spirits. For
   it is from a spiritual being that spiritual things get their name. But
   how such things are done, as that devilish suggestions should be
   introduced, and so mingle with human thoughts that a man accounts them
   his own, how can he know? Nor can we doubt that good suggestions are
   likewise made by a good spirit in the same unobservable and spiritual
   way; but it is matter of concern to which of these the human mind
   yields assent, either as deservedly left without, or graciously aided
   by, the divine assistance. The determination, therefore, had now been
   come to in Judas' heart by the instigation of the devil, that the
   disciple should betray the Master, whom he had not learned to know as
   his God. In such a state had he now come to their social meal, a spy on
   the Shepherd, a plotter against the Redeemer, a seller of the Saviour;
   as such was he now come, was he now seen and endured, and thought
   himself undiscovered: for he was deceived about Him whom he wished to
   deceive. But He, who had already scanned the inward state of that very
   heart, was knowingly making use of one who knew it not.

   5. "[Jesus] knowing that the Father has given all things into His
   hands." And therefore also the traitor himself: for if He had him not
   in His hands, He certainly could not use him as He wished. Accordingly,
   the traitor had been already betrayed to Him whom he sought to betray;
   and he carried out his evil purpose in betraying Him in such a way,
   that good he knew not of was the issue in regard to Him who was
   betrayed. For the Lord knew what He was doing for His friends, and
   patiently made use of His enemies: and thus had the Father given all
   things into His hands, both the evil for present use, and the good for
   the final issue. "Knowing also that He has come from God, and is going
   to God:" neither quitting God when He came from Him, nor us when He
   returned.

   6. Knowing, then, these things, "He riseth from supper, and layeth
   aside His garments; and took a towel, and girded Himself. After that He
   poureth water into a basin, and began to wash the disciples' feet, and
   to wipe them with the towel wherewith He was girded." We ought, dearly
   beloved, carefully to mark the meaning of the evangelist; because that,
   when about to speak of the pre-eminent humility of the Lord, it was his
   desire first to commend His majesty. It is in reference to this that he
   says, "Jesus knowing that the Father had given all things into His
   hands, and that He has come from God, and is going to God." It is He,
   therefore, into whose hands the Father had given all things, who now
   washes, not the disciples' hands, but their feet: and it was just while
   knowing that He had come from God, and was proceeding to God, that He
   discharged the office of a servant, not of God the Lord, but of man.
   And this also is referred to by the prefatory notice he has been
   pleased to make of His betrayer, who was now come as such, and was not
   unknown to Him; that the greatness of His humility should be still
   further enhanced by the fact that He did not esteem it beneath His
   dignity to wash also the feet of one whose hands He already foresaw to
   be steeped in wickedness.

   7. But why should we wonder that He rose from supper, and laid aside
   His garments, who, being in the form of God, made Himself of no
   reputation? [1131] And why should we wonder, if He girded Himself with
   a towel, who took upon Him the form of a servant, and was found in the
   likeness of a man? [1132] Why wonder, if He poured water into a basin
   wherewith to wash His disciples' feet, who poured His blood upon the
   earth to wash away the filth of their sins? Why wonder, if with the
   towel wherewith He was girded He wiped the feet He had washed, who with
   the very flesh that clothed Him laid a firm pathway for the footsteps
   of His evangelists? In order, indeed, to gird Himself with the towel,
   He laid aside the garments He wore; but when He emptied Himself [of His
   divine glory] in order to assume the form of a servant, He laid not
   down what He had, but assumed that which He had not before. When about
   to be crucified, He was indeed stripped of His garments, and when dead
   was wrapped in linen clothes: and all that suffering of His is our
   purification. When, therefore, about to suffer the last extremities [of
   humiliation,] He here illustrated beforehand its friendly compliances;
   not only to those for whom He was about to endure death, but to him
   also who had resolved on betraying Him to death. Because so great is
   the beneficence of human humility, that even the Divine Majesty was
   pleased to commend it by His own example; for proud man would have
   perished eternally, had he not been found by the lowly God. For the Son
   of man came to seek and to save that which was lost. [1133] And as he
   was lost by imitating the pride of the deceiver, let him now, when
   found, imitate the Redeemer's humility.
     __________________________________________________________________

   [1119] Transitus, transit, pass over.--Tr.

   [1120] Ex. xiv. 29. A curious mistake of Augustin's to derive the name
   of the feast from Israel's passing over the Red Sea, instead of
   Jehovah's passing over the houses of the Israelites, when He smote the
   firstborn of Egypt! Compare Ex. xii. 11, 13, 23, 27.--Tr.

   [1121] Isa. liii. 7.

   [1122] Ex. xii. 23.

   [1123] Col. i. 13.

   [1124] Rom. x. 4.

   [1125] 1 Cor. v. 7.

   [1126] That is, "applies to Christ's humanity, not His divinity."--Tr.

   [1127] Luke xvi. 27, 28.

   [1128] Chap. xv. 13.

   [1129] Coena facta; deipnou genomenou. See Augustin's explanation
   below.--Tr.

   [1130] Eph. vi. 12.

   [1131] Literally, "emptied Himself," as in the Greek.--Tr.

   [1132] Phil. ii. 6, 7.

   [1133] Luke xix. 10.
     __________________________________________________________________

   Tractate LVI.

   Chapter XIII. 6-10

   1. When the Lord was washing the disciples' feet, "He cometh to Simon
   Peter; and Peter saith unto Him, Lord, dost Thou wash my feet?" For who
   would not be filled with fear at having his feet washed by the Son of
   God? Although, therefore, it was a piece of the greatest audacity for
   the servant to contradict his Lord, the creature his God; yet Peter
   preferred doing this to the suffering of his feet to be washed by his
   Lord and God. Nor ought we to think that Peter was one amongst others
   who so expressed their fear and refusal, seeing that others before him
   had suffered it to be done to themselves with cheerfulness and
   equanimity. For it is easier so to understand the words of the Gospel,
   because that, after saying, "He began to wash the disciples' feet, and
   to wipe them with the towel wherewith He was girded," it is then added,
   "Then cometh He to Simon Peter," as if He had already washed the feet
   of some, and after them had now come to the first of them all. For who
   can fail to know that the most blessed Peter was the first of the
   apostles? But we are not so to understand it, that it was after some
   others that He came to him; but that He began with him. [1134] When,
   therefore, He began to wash the disciples' feet, He came to him with
   whom He began, namely, to Peter; and then Peter took fright at what any
   one of them might have been frightened, and said, "Lord, dost Thou wash
   my feet?" What is implied in this "Thou"? and what in "my"? These are
   subjects for thought rather than for speech; lest perchance any
   adequate conception the soul may have formed of such words may fail of
   explanation in the utterance.

   2. But "Jesus answered and said unto him, What I do thou knowest not
   now, but thou shalt know hereafter." And not even yet, terrified as he
   was by the sublimity of the Lord's action, does he allow it to be done,
   while ignorant of its purpose; but is unwilling to see, unable to
   endure, that Christ should thus humble Himself to his very feet. "Thou
   shalt never," he says, "wash my feet." What is this "never" [in
   æternum]? I will never endure, never suffer, never permit it: that is,
   a thing is not done "in æternum" which is never done. Then the Saviour,
   to terrify His reluctant patient with the danger of his own salvation,
   says, "If I wash thee not, thou shalt have no part with me." He speaks
   in this way, "If I wash thee not," when He was referring only to his
   feet; just as it is customary to say, You are trampling on me, when it
   is only the foot that is trampled on. And now the other, in a
   perturbation of love and fear, and more frightened at the thought that
   Christ should be withheld from him, than even to see Him humbled at his
   feet, exclaims, "Lord, not my feet only, but also my hands and my
   head." Since this, indeed, is Thy threat, that my bodily members must
   be washed by Thee, not only do I no longer withhold the lowest, but I
   lay the foremost also at Thy disposal. Deny me not having a part with
   Thee, and I deny Thee not any part of my body to be washed.

   3. "Jesus saith to him, He that is washed needeth not save to wash his
   feet, but is clean every whit." Some one perhaps may be aroused at
   this, and say: Nay, but if he is every whit clean, what need has He
   even to wash his feet? But the Lord knew what He was saying, even
   though our weakness reach not into His secret purposes. Nevertheless,
   so far as He is pleased to instruct and teach us out of His law, up to
   the little measure of my apprehension, I would also, with His help,
   make some answer bearing on the depths of this question: and, first of
   all, I shall have no difficulty in showing that there is no
   self-contradiction in the manner of expression. For who may not say, as
   here, with the greatest propriety, He is all clean, except [1135] his
   feet?--although he would speak with greater elegance were he to say, He
   is all clean, save [1136] his feet; which is equivalent in meaning.
   Thus, then, doth the Lord say, "He needeth not save to wash his feet,
   but is all clean." All, that is, except, or save [1137] his feet, which
   he still needs to wash.

   4. But what is this? what does it mean? and what is there in it we need
   to examine? The Lord says, The Truth declares that even he who has been
   washed has need still to wash his feet. What, my brethren, what think
   you of it, save that in holy baptism a man has all of him washed, not
   all save his feet, but every whit; and yet, while thereafter living in
   this human state, he cannot fail to tread on the ground with his feet.
   And thus our human feelings themselves, which are inseparable from our
   mortal life on earth, are like feet wherewith we are brought into
   sensible contact with human affairs; and are so in such a way, that if
   we say we have no sin, we deceive ourselves, and the truth is not in
   us. [1138] And every day, therefore, is He who intercedeth for us,
   [1139] washing our feet: and that we, too have daily need to be washing
   our feet, that is ordering aright the path of our spiritual footsteps,
   we acknowledge even in the Lord's prayer, when we say, "Forgive us our
   debts as we also forgive our debtors." [1140] For "if," as it is
   written, "we confess our sins," then verily is He, who washed His
   disciples' feet, "faithful and just to forgive us our sins, and to
   cleanse us from all unrighteousness," [1141] that is, even to our feet
   wherewith we walk on the earth.

   5. Accordingly the Church, which Christ cleanseth with the washing of
   water in the word, is without spot and wrinkle, [1142] not only in the
   case of those who are taken away immediately after the washing of
   regeneration from the contagious influence of this life, and tread not
   the earth so as to make necessary the washing of their feet, but in
   those also who have experienced such mercy from the Lord as to be
   enabled to quit this present life even with feet that have been washed.
   But although the Church be also clean in respect of those who tarry on
   earth, because they live righteously; yet have they need to be washing
   their feet, because they assuredly are not without sin. For this cause
   is it said in the Song of Songs, "I have washed my feet; how shall I
   defile them?" [1143] For one so speaks when he is constrained to come
   to Christ, and in coming has to bring his feet into contact with the
   ground. But again, there is another question that arises. Is not Christ
   above? hath He not ascended into heaven, and sitteth He not at the
   Father's right hand? Does not the apostle expressly declare, "If ye,
   then, be risen with Christ, set your thoughts on those things which are
   above, where Christ is sitting on the right hand of God. Seek the
   things which are above, not things which are on earth?" [1144] How is
   it, then, that to get to Christ we are compelled to tread the earth,
   since rather our hearts ought to be turned upwards toward the Lord,
   that we may be enabled to dwell in His presence? You see, brethren, the
   shortness of the time to-day curtails our consideration of this
   question. And if you perhaps fail in some measure to do so, yet I for
   my part see how much clearing up it requires. And therefore I beg of
   you to suffer it rather to be adjourned, than to be treated now in too
   negligent and restricted a manner; and your expectations will not be
   defrauded, but only deferred. For the Lord who thus makes us your
   debtors, will be present to enable us also to pay our debts.
     __________________________________________________________________

   [1134] It is curious to notice how Augustin here contradicts his
   previous and natural explanation of the passage, in order to uphold the
   primacy of Peter. It looks as if here he suddenly felt that his former
   words were rather adverse to the notion.--Tr.

   [1135] Of course, it is a mere elegance in the Latinity to which
   Augustin here refers, as between præter pedes and nisi pedes, when
   qualifying the expression, "Mundus est totus" (he is all clean).--Tr.

   [1136] Of course, it is a mere elegance in the Latinity to which
   Augustin here refers, as between præter pedes and nisi pedes, when
   qualifying the expression, "Mundus est totus" (he is all clean).--Tr.

   [1137] Of course, it is a mere elegance in the Latinity to which
   Augustin here refers, as between præter pedes and nisi pedes, when
   qualifying the expression, "Mundus est totus" (he is all clean).--Tr.

   [1138] 1 John i. 8.

   [1139] Rom. viii. 34.

   [1140] Matt. vi. 12.

   [1141] 1 John i. 9.

   [1142] Eph. v. 26, 27.

   [1143] Song of Sol. v. 3.

   [1144] Col. iii. 1, 2.
     __________________________________________________________________

   Tractate LVII.

   Chapter XIII. 6-10 (continued), and Song of Sol. V. 2, 3

   In what way the Church should fear to defile her feet, while proceeding
   on her way to Christ.

   1. I Have not been unmindful of my debt, and acknowledge that the time
   of payment has now come. May He give me wherewith to pay, as He gave me
   cause to incur the debt. For He has given me the love, of which it is
   said, "Owe no man anything, but to love one another." [1145] May He
   give also the word, which I feel myself owing to those I love. I put
   off your expectations till now for this reason, that I might explain as
   I could how it is we come to Christ along the ground, when we are
   commanded rather to seek the things which are above, not the things
   which are upon the earth. [1146] For Christ is sitting above, at the
   right hand of the Father: but He is assuredly here also; and for that
   reason said also to Saul, as he was raging on the earth, "Why
   persecutest thou me?" [1147] But the topic on which we were speaking,
   and which led to our entering on this inquiry, was our Lord's washing
   His disciples' feet, after the disciples themselves had already been
   washed, and needed not, save to wash their feet. And we there saw it to
   be understood that a man is indeed wholly washed in baptism; but while
   thereafter he liveth in this present world, and with the feet of his
   human passions treadeth on this earth, that is, in his life-intercourse
   with others, he contracts enough to call forth the prayer, "Forgive us
   our debts." [1148] And thus from these also is he cleansed by Him who
   washed His disciples' feet, [1149] and ceaseth not to make intercession
   for us. [1150] And here occurred the words of the Church in the Song of
   Songs, when she saith, "I have washed my feet; how shall I defile
   them?" when she wished to go and open to that Being, fairer in form
   than the sons of men, [1151] who had come to her and knocked, and asked
   her to open to Him. This gave rise to a question, which we were
   unwilling to compress into the narrow limits of the time, and therefore
   deferred till now, in what sense the Church, when on her way to Christ,
   may be afraid of defiling her feet, which she had washed in the baptism
   of Christ.

   2. For thus she speaks: "I sleep, but my heart waketh: it is the voice
   of my Beloved [1152] that knocketh at the gate." And then He also says:
   "Open to me, my sister, my nearest, my dove, my perfect one; for my
   head is filled with dew, and my hair with the drops of the night." And
   she replies: "I have put off my dress; how shall I put it on? I have
   washed my feet; how shall I defile them?" [1153] O wonderful
   sacramental symbol! O lofty mystery! Does she, then, fear to defile her
   feet in coming to Him who washed the feet of His disciples? Her fear is
   genuine; for it is along the earth she has to come to Him, who is still
   on earth, because refusing to leave His own who are stationed here. Is
   it not He that saith, "Lo, I am with you always, even unto the end of
   the world"? [1154] Is it not He that saith, "Ye shall see the heavens
   opened, and the angels of God ascending and descending upon the Son of
   man"? [1155] If they ascend to Him because He is above, how do they
   descend to Him, but because He is also here? Therefore saith the
   Church: "I have washed my feet; how shall I defile them?" She says so
   even in the case of those who, purified from all dross, can say: "I
   desire to depart, and to be with Christ; nevertheless to abide in the
   flesh is more needful for you." [1156] She says it in those who preach
   Christ, and open to Him the door, that He may dwell by faith in the
   hearts of men. [1157] In such she says it, when they deliberate whether
   to undertake such a ministry, for which they do not consider themselves
   qualified, so as to discharge it blamelessly, and so as not, after
   preaching to others, themselves to become castaways. [1158] For it is
   safer to hear than to preach the truth: for in the hearing, humility is
   preserved; but when it is preached, it is scarcely possible for any man
   to hinder the entrance of some small measure of boasting, whereby the
   feet at least are defiled.

   3. Therefore, as the Apostle James saith, "Let every man be swift to
   hear, slow to speak." [1159] As it is also said by another man of God,
   "Thou wilt make me to hear joy and gladness; and the bones Thou hast
   humbled will rejoice." [1160] This is what I said: When the truth is
   heard, humility is preserved. And another says: "But the friend of the
   bridegroom standeth and heareth him, and rejoiceth greatly because of
   the bridegroom's voice." [1161] Let us rejoice in the hearing that
   comes from the noiseless speaking of the truth within us. For although,
   when the sound is outwardly uttered, as by one that readeth; or
   proclaimeth, or preacheth, or disputeth, or commandeth, or comforteth,
   or exhorteth, or even by one that sings or accompanies his voice on an
   instrument, those who do so may fear to defile their feet, when they
   aim at pleasing men with the secretly active desire of human applause.
   Yet the one who hears such with a willing and pious mind, has no room
   for self-gratulation in the labors of others; and with no
   self-inflation, but with the joy of humility, rejoices because of the
   Master's words of truth. Accordingly, in those who hear with
   willingness and humility, and spend a tranquil life in sweet and
   wholesome studies, the holy Church will take delight, and may say, "I
   sleep, and my heart waketh." And what is this, "I sleep, and my heart
   waketh," but just I sit down quietly to listen? My leisure is not laid
   out in nourishing slothfulness, but in acquiring wisdom. "I sleep, and
   my heart waketh." I am still, and see that Thou art the Lord: [1162]
   for "the wisdom of the scribe cometh by opportunity of leisure; and he
   that hath little business shall become wise." [1163] "I sleep, and my
   heart waketh:" I rest from troublesome business, and my mind turns its
   attention to divine concerns (or communications). [1164]

   4. But while the Church finds delightful repose in those who thus
   sweetly and humbly sit at her feet, here is one who knocks, and says:
   "What I tell you in darkness, that speak ye in light; and what ye hear
   in the ear, that preach ye upon the house-tops." [1165] It is His
   voice, then, that knocks at the gate, and says: "Open to me, my sister,
   my neighbor, my dove, my perfect one; for my head is filled with dew,
   and my locks with the drops of the night." As if He had said, Thou art
   at leisure, and the door is closed against me: thou art caring for the
   leisure of the few, and through abounding iniquity the love of many is
   waxing cold. [1166] The night He speaks of is iniquity: but His dew and
   drops are those who wax cold and fall away, and make the head of Christ
   to wax cold, that is, the love of God to fail. For the head of Christ
   is God. [1167] But they are borne on His locks, that is, their presence
   is tolerated in the visible sacraments; while their senses never take
   hold of the internal realities. He knocks, therefore, to shake off this
   quiet from His inactive saints, and cries, "Open to me," thou who,
   through my blood, art become "my sister;" through my drawing nigh, "my
   neighbor;" through my Spirit, "my dove;" through my word which thou
   hast fully learned in thy leisure, "my perfect one:" open to me, go and
   preach me to others. For how shall I get in to those who have shut
   their door against me, without some one to open? and how shall they
   hear without a preacher? [1168]

   5. Hence it happens that those who love to devote their leisure to good
   studies, and shrink from encountering the troubles of toilsome labors,
   as feeling themselves unsuited to undertake and discharge such services
   with credit, would prefer, were it possible, to have the holy apostles
   and ancient preachers of the truth again raised up against that
   abounding of iniquity which hath so reduced the warmth of Christian
   love. But in regard to those who have already left the body, and put
   off the garment of the flesh (for they are not utterly parted), the
   Church replies, "I have put off my dress; how shall I put it on?" That
   dress shall, indeed, yet be recovered; and in the persons of those who
   have meanwhile laid it aside, shall the Church again put on the garment
   of flesh: only not now, when the cold are needing to be warmed; but
   then, when the dead shall rise again. Realizing, then, her present
   difficulty through the scarcity of preachers, and remembering those
   members of her own who were so sound in word and holy in character, but
   are now disunited from their bodies, the Church says in her sorrow, "I
   have put off my dress; how shall I put it on?" How can those members of
   mine, who had such surpassing power, through their preaching, to open
   the door to Christ, now return to the bodies which they have laid
   aside?

   6. And then, turning again to those who preach, and gather in and
   govern the congregations of His people, and so open as they can to
   Christ, but are afraid, amid the difficulties of such work, of falling
   into sin, she says, "I have washed my feet; how shall I defile them?"
   For whosoever offendeth not in word, the same is a perfect man. And
   who, then, is perfect? Who is there that offendeth not amid such an
   abounding of iniquity, and such a freezing of charity? "I have washed
   my feet; how shall I defile them?" At times I read and hear: "My
   brethren, be not many masters, seeing that ye shall receive the greater
   condemnation: for in many things we offend all." [1169] "I have washed
   my feet; how shall I defile them?" But see, I rise and open. Christ,
   wash them. "Forgive us our debts," because our love is not altogether
   extinguished: for "we also forgive our debtors." [1170] When we listen
   to Thee, the bones which have been humbled rejoice with Thee in the
   heavenly places. [1171] But when we preach Thee, we have to tread the
   ground in order to open to Thee: and then, if we are blameworthy, we
   are troubled; if we are commended, we become inflated. Wash our feet,
   that were formerly cleansed, but have again been defiled in our walking
   through the earth to open unto Thee. Let this be enough today, beloved.
   But in whatever we have happened to offend, by saying otherwise than we
   ought, or have been unduly elated by your commendations, entreat that
   our feet may be washed, and may your prayers find acceptance with God.
     __________________________________________________________________

   [1145] Rom. xiii. 8.

   [1146] Col. iii. 1, 2.

   [1147] Acts ix. 4.

   [1148] Matt. vi. 12.

   [1149] Chap. xiii. 5.

   [1150] Rom. viii. 34.

   [1151] Ps. xlv. 2.

   [1152] Patruelis, literally cousin (by the father's side).

   [1153] Song of Sol. v. 2, 3.

   [1154] Matt. xxviii. 20.

   [1155] Chap. i. 51.

   [1156] Phil. i. 23, 24.

   [1157] Eph. iii. 17.

   [1158] 1 Cor. ix. 27.

   [1159] Jas. i. 19.

   [1160] Ps. li. 8.

   [1161] Chap. iii. 29.

   [1162] Ps. xlvi. 10.

   [1163] Ecclus. xxxviii. 24.

   [1164] Two readings, affectibus or affatibus.

   [1165] Matt. x. 27.

   [1166] Matt. xxiv. 12.

   [1167] 1 Cor. xi. 3.

   [1168] Rom. x. 14.

   [1169] Jas. iii. 1, 2.

   [1170] Matt. vi. 12.

   [1171] Ps. li. 8.
     __________________________________________________________________

   Tractate LVIII.

   Chapter XIII. 10-15.

   1. We have already, beloved, as the Lord was pleased to enable us,
   expounded to you those words of the Gospel, where the Lord, in washing
   His disciples' feet, says, "He that is once washed needeth not save to
   wash his feet, but is clean every whit." Let us now look at what
   follows. "And ye," He says, "are clean, but not all." And to remove the
   need of inquiry on our part, the evangelist has himself explained its
   meaning, by adding: "For He knew who it was that should betray Him;
   therefore said He, Ye are not all clean." Can anything be clearer? Let
   us therefore pass to what follows.

   2. "So, after He had washed their feet, and had taken His garments, and
   was set down again, He said unto them, Know ye what I have done to
   you?" Now it is that the blessed Peter gets that promise fulfilled: for
   he had been put off when, in the midst of his trembling and asserting,
   "Thou shalt never wash my feet," he received the answer, "What I do,
   thou knowest not now, but thou shalt know hereafter" (vers. 7, 8).
   Here, then, is that very hereafter; it is now time to tell what was a
   little ago deferred. Accordingly, the Lord, mindful of His foregoing
   promise to make him understand an act of His so unexpected, so
   wonderful, so frightening, and, but for His own still more terrifying
   rejoinder, impossible to be permitted, that the Master not only of
   themselves, but of angels, and the Lord not only of them, but of all
   things, should wash the feet of His own disciples and servants: having
   then promised to let him know the meaning of so important an act, when
   He said, "Thou shalt know afterwards," begins now to show them what it
   was that He did.

   3. "Ye call me," He says, "Master and Lord: and ye say well; for so I
   am." "Ye say well," for ye only say the truth; I am indeed what ye say.
   There is a precept laid on man: "Let not thine own mouth praise thee,
   but the mouth of thy neighbor." [1172] For self-pleasing is a perilous
   thing for one who has to be on his guard against falling into pride.
   But He who is over all things, however much He commend Himself, cannot
   exalt Himself above His actual dignity: nor can God be rightly termed
   arrogant. For it is to our advantage to know Him, not to His; nor can
   any one know Him, unless that self-knowing One make Himself known. If
   He, then, by abstaining from self-commendation, wish, as it were, to
   avoid arrogance, He will deny us the power of knowing Him. And no one
   surely would blame Him for calling Himself Master, even though
   believing Him to be nothing more than a man; seeing He only makes
   profession of what even men themselves in the various arts profess to
   such an extent, without any charge of arrogance, that they are termed
   professors. But to call Himself also the Lord of His disciples,--of men
   who, in an earthly sense, were themselves also free-born,--who would
   tolerate it in a man? But it is God that speaks. Here no elation is
   possible to loftiness so great, no lie to the truth: the profit is ours
   to be the subjects of such loftiness, the servants of the truth. That
   He calls Himself Lord is no imperfection on His side, but a benefit on
   ours. The words of a certain profane [1173] author are commended, when
   he says, "All arrogance is hateful, and specially disagreeable is that
   of talent and eloquence;" [1174] and yet, when the same person was
   speaking of his own eloquence, he said, "I would call it perfect, were
   I to pronounce judgment; nor, in truth, would I greatly fear the charge
   of arrogance." [1175] If, then, that most eloquent man had in truth no
   fear of being charged with arrogance, how can the truth itself have
   such a fear? Let Him call Himself Lord who is the Lord, let Him say
   what is true who is the Truth; so that I may not fail to learn that
   which is profitable, by His being silent about that which is. The most
   blessed Paul--certainly not himself the only-begotten Son of God, but
   the servant and apostle of that Son; not the Truth, but a partaker of
   the truth--declares with freedom and consistency, "And though I would
   desire to glory, I shall not be a fool; for I say the truth." [1176]
   For it would not be in himself, but in the truth, which is superior to
   himself, that he was glorying both humbly and truly: for it is he also
   who has given the charge, that he that glorieth should glory in the
   Lord. [1177] Could thus the lover of wisdom have no fear of being
   chargeable with foolishness, though he desired to glory, and would
   wisdom itself, in its glorying, have any fear of such a charge? He had
   no fear of arrogance who said, "My soul shall make her boast in the
   Lord;" [1178] and could the power of the Lord have any such fear in
   commending itself, in which His servant's soul is making her boast? "Ye
   call me," He says, "Master and Lord: and ye say well; for so I am."
   Therefore ye say well, that I am so: for if I were not what ye say, ye
   would be wrong to say so, even with the purpose of praising me. How,
   then, could the Truth deny what the disciples of the Truth affirm? How
   could that which was said by the learners be denied by the very Truth
   that gave them their learning? How can the fountain deny what the
   drinker asserts? how can the light hide what the beholder declares?

   4. "If I, then," He says, "your Lord and Master, have washed your feet,
   ye also ought to wash one another's feet. For I have given you an
   example, that ye should do as I have done to you." This, blessed Peter,
   is what thou didst not know when thou wert not allowing it to be done.
   This is what He promised to let thee know afterwards, when thy Master
   and thy Lord terrified thee into submission, and washed thy feet. We
   have learned, brethren, humility from the Highest; let us, as humble,
   do to one another what He, the Highest, did in His humility. Great is
   the commendation we have here of humility: and brethren do this to one
   another in turn, even in the visible act itself, when they treat one
   another with hospitality; for the practice of such humility is
   generally prevalent, and finds expression in the very deed that makes
   it discernible. And hence the apostle, when he would commend the
   well-deserving widow, says, "If she is hospitable, if she has washed
   the saints' feet." [1179] And wherever such is not the practice among
   the saints, what they do not with the hand they do in heart, if they
   are of the number of those who are addressed in the hymn of the three
   blessed men, "O ye holy and humble of heart, bless ye the Lord." [1180]
   But it is far better, and beyond all dispute more accordant with the
   truth, that it should also be done with the hands; nor should the
   Christian think it beneath him to do what was done by Christ. For when
   the body is bent at a brother's feet, the feeling of such humility is
   either awakened in the heart itself, or is strengthened if already
   present.

   5. But apart from this moral understanding of the passage, we remember
   that the way in which we commended to your attention the grandeur of
   this act of the Lord's, was that, in washing the feet of disciples who
   were already washed and clean, the Lord instituted a sign, to the end
   that, on account of the human feelings that occupy us on earth, however
   far we may have advanced in our apprehension of righteousness, we might
   know that we are not exempt from sin; which He thereafter washes away
   by interceding for us, when we pray the Father, who is in heaven, to
   forgive us our debts, as we also forgive our debtors. [1181] What
   connection, then, can such an understanding of the passage have with
   that which He afterwards gave Himself, when He explained the reason of
   His act in the words, "If I then, your Lord and Master, have washed
   your feet, ye also ought to wash one another's feet. For I have given
   you an example, that ye should do as I have done to you"? Can we say
   that even a brother may cleanse a brother from the contracted stain of
   wrongdoing? Yea, verily, we know that of this also we were admonished
   in the profound significance of this work of the Lord's, that we should
   confess our faults one to another, and pray for one another, even as
   Christ also maketh intercession for us. [1182] Let us listen to the
   Apostle James, who states this precept with the greatest clearness when
   he says, "Confess your faults one to another, and pray one for
   another." [1183] For of this also the Lord gave us the example. For if
   He who neither has, nor had, nor will have any sin, prays for our sins,
   how much more ought we to pray for one another's in turn! And if He
   forgives us, whom we have nothing to forgive; how much more ought we,
   who are unable to live here without sin, to forgive one another! For
   what else does the Lord apparently intimate in the profound
   significance of this sacramental sign, when He says, "For I have given
   you an example, that ye should do as I have done to you;" but what the
   apostle declares in the plainest terms, "Forgiving one another, if any
   man have a quarrel against any: even as Christ forgave you, so also do
   ye"? [1184] Let us therefore forgive one another his faults, and pray
   for one another's faults, and thus in a manner be washing one another's
   feet. It is our part, by His grace, to be supplying the service of love
   and humility: it is His to hear us, and to cleanse us from all the
   pollution of our sins through Christ, and in Christ; so that what we
   forgive even to others, that is, loose on earth, may be loosed in
   heaven.
     __________________________________________________________________

   [1172] Prov. xxvii. 2.

   [1173] Sæcularis.

   [1174] Cicero, in Q. Cæcilium.

   [1175] Cicero, de Oratore.

   [1176] 2 Cor. xii. 6.

   [1177] 1 Cor. i. 31.

   [1178] Ps. xxxiv. 2.

   [1179] 1 Tim. v. 10.

   [1180] Dan. iii. 88; that is, in the apocryphal piece called "The Song
   of the Three Children," and which, as it has no place in the Hebrew
   Scriptures, is also omitted in our English version. Its place would
   fall between the 23d and 24th verses of chap. iii.--Tr.

   [1181] Matt. vi. 12.

   [1182] Rom. viii. 34.

   [1183] Jas. v. 16.

   [1184] Col. iii. 13.
     __________________________________________________________________

   Tractate LIX.

   Chapter XIII. 16-20.

   1. We have just heard in the holy Gospel the Lord speaking, and saying,
   "Verily, verily, I say unto you, The servant is not greater than his
   lord, nor the apostle [he that is sent] greater than he that sent him:
   if ye know these things, blessed shall ye be if ye do them." He said
   this, therefore, because He had washed the disciples' feet, as the
   Master of humility both by word and example. But we shall be able, with
   His help, to handle what is in need of more elaborate handling, if we
   linger not at what is perfectly clear. Accordingly, after uttering
   these words, the Lord added, "I speak not of you all: I know whom I
   have chosen: but, that the Scripture may be fulfilled, He that eateth
   bread with me, shall lift up his heel upon me." And what is this, but
   that he shall trample upon me? We know of whom He speaks: it is Judas,
   that betrayer of His, who is referred to. He had not therefore chosen
   the person whom, by these words, He setteth utterly apart from His
   chosen ones. When I say then, He continues, "Blessed shall ye be if ye
   do them, I speak not of you all:" there is one among you who will not
   be blessed, and who will not do these things. "I know whom I have
   chosen." Whom, but those who shall be blessed in the doing of what has
   been commanded and shown as needful to be done, by Him who alone can
   make them blessed? The traitor Judas, He says, is not one of those that
   have been chosen. What, then, is meant by what He says in another
   place, "Have I not chosen you twelve, and one of you is a devil?"
   [1185] Was it that he also was chosen for some purpose, for which he
   was really necessary; although not for the blessedness of which He has
   just been saying, "Blessed shall ye be if ye do these things"? He
   speaketh not so of them all; for He knows whom He has chosen to be
   associated with Himself in blessedness. Of such he is not one, who ate
   His bread in order that he might lift up his heel upon Him. The bread
   they ate was the Lord Himself; he ate the Lord's bread in enmity to the
   Lord: they ate life, and he punishment. "For he that eateth
   unworthily," says the apostle, "eateth judgment unto himself." [1186]
   "From this time," [1187] Christ adds, "I tell you before it come; that
   when it is come to pass, ye may believe that I am He:" that is, I am He
   of whom the Scripture that preceded has just said, "He that eateth
   bread with me, shall lift up his heel upon me."

   2. He then proceeds to say: "Verily, verily, I say unto you, He that
   receiveth whomsoever I send, receiveth me; and he that receiveth me,
   receiveth Him that sent me." Did He mean us to understand that there is
   as little distance between one sent by Him, and Himself, as there is
   between Himself and God the Father? If we take it in this way, I know
   not what measurements of distance (which may God forbid!) we shall be
   adopting, in the Arian fashion. For they, when they hear or read these
   words of the Gospel, have immediate recourse to their dogmatic
   measurements, whereby they ascend not to life, but fall headlong into
   death. For they straightway say: The Son's messenger stands at the same
   relative distance from the Son, as expressed in the words, "He that
   receiveth whomsoever I send, receiveth me," as that in which the Son
   Himself stands from the Father, when He said, "He that receiveth me,
   receiveth Him that sent me." But if thou sayest so, thou forgettest,
   heretic, thy measurements. For if, because of these words of the Lord,
   thou puttest the Son at as great a distance from the Father as the
   messenger [apostle] from the Son, where dost thou purpose to place the
   Holy Spirit? Has it escaped thee, that ye are wont to place Him after
   the Son? He will therefore come in between the messenger and the Son;
   and much greater, then, will be the distance between the Son and His
   messenger, than between the Father and His Son. Or perhaps, to preserve
   that distinction between the Son and His messenger, and between the
   Father and His Son, at their equality of distance, will the Holy Spirit
   be equal to the Son? But as little will ye allow this. And where, then,
   do ye think of placing Him, if ye place the Son as far beneath the
   Father, as ye place the messenger beneath the Son? Restrain, therefore,
   your foolhardy presumption; and do not be seeking to find in these
   words the same distance between the Son and His messenger as between
   the Father and His Son. But listen rather to the Son Himself, when He
   says, "I and my Father are one." [1188] For there the Truth hath left
   you no shadow of distance between the Begetter and the Only-begotten;
   there Christ Himself hath erased your measurements, and the rock hath
   broken your staircase to pieces.

   3. But now that the heretical slander has been disposed of, in what
   sense are we to understand these words of the Lord: "He that receiveth
   whomsoever I send, receiveth me; and he that receiveth me, receiveth
   Him that sent me"? For if we were inclined to understand the words, "He
   that receiveth me, receiveth Him that sent me," as expressing the
   oneness in nature of the Father and the Son; the sequence from the
   similar arrangement of words in the other clause, "He that receiveth
   whomsoever I send, receiveth me," would be the unity in nature of the
   Son and His messenger. And there might, indeed, be no impropriety in so
   understanding it, seeing that a twofold substance belongeth to the
   strong man, who hath rejoiced to run the race; [1189] for the Word was
   made flesh, [1190] that is, God became man. And accordingly He might be
   supposed to have said, "He that receiveth whomsoever I send, receiveth
   me," with reference to His human nature; "and he that receiveth me" as
   God, "receiveth Him that sent me." But in so speaking, He was not
   commending the unity of nature, but the authority of the Sender in Him
   who is sent. Let every one, therefore, so receive Him that is sent,
   that in His person he may give heed to Him who sent Him. If, then, thou
   lookest for Christ in Peter, thou wilt find the disciple's instructor;
   and if thou lookest for the Father in the Son, thou wilt find the
   Begetter of the Only-begotten: and so in Him who is sent, thou art not
   mistaken in receiving the Sender. What follows in the Gospel cannot be
   compressed within the shortness of the time remaining. And therefore,
   dearly beloved, let what has been said, if thought sufficient, be
   received in a healthful way, as pasture for the holy sheep; and if it
   is somewhat scanty, let it be ruminated over with ardent desire for
   more.
     __________________________________________________________________

   [1185] Chap. vi. 70.

   [1186] 1 Cor. xi. 29.

   [1187] A modo; Greek, 'Ap' arti; margin of English Bible, "From
   henceforth."--Tr.

   [1188] Chap. x. 30.

   [1189] Ps. xix. 5.

   [1190] Chap. i. 14.
     __________________________________________________________________

   Tractate LX.

   Chapter XIII. 21.

   1. It is no light question, brethren, that meets us in the Gospel of
   the blessed John, when he says: "When Jesus had thus said, He was
   troubled in spirit, and testified, and said, Verily, verily, I say unto
   you, that one of you shall betray me." Was it for this reason that
   Jesus was troubled, not in flesh, but in spirit, that He was now about
   to say, "One of you shall betray me"? Did this occur then for the first
   time to His mind, or was it at that moment suddenly revealed to Him for
   the first time, and so troubled Him by the startling novelty of so
   great a calamity? Was it not a little before that He was using these
   words, "He that eateth bread with me will lift up his heel against me"?
   And had He not also, previously to that, said, "And ye are clean, but
   not all"? where the evangelist added, "For He knew who should betray
   Him:" [1191] to whom also on a still earlier occasion He had pointed in
   the words, "Have not I chosen you twelve, and one of you is a devil?"
   [1192] Why is it, then, that He "was now troubled in spirit," when "He
   testified, and said, Verily, verily, I say unto you, that one of you
   shall betray me"? Was it because now He had so to mark him out, that he
   should no longer remain concealed among the rest, but be separated from
   the others, that therefore "He was troubled in spirit"? Or was it
   because now the traitor himself was on the eve of departing to bring
   those Jews to whom he was to betray the Lord, that He was troubled by
   the imminency of His passion, the closeness of the danger, and the
   swooping hand of the traitor, whose resolution was foreknown? For some
   such cause it certainly was that Jesus "was troubled in spirit," as
   when He said, "Now is my soul troubled; and what shall I say? Father,
   save me from this hour; but for this cause came I unto this hour."
   [1193] And accordingly, just as then His soul was troubled as the hour
   of His passion approached; so now also, as Judas was on the point of
   going and coming, and the atrocious villainy of the traitor neared its
   accomplishment, "He was troubled in spirit."

   2. He was troubled, then, who had power to lay down His life, and had
   power to take it again. [1194] That mighty power is troubled, the
   firmness of the rock is disturbed: or is it rather our infirmity that
   is troubled in Him? Assuredly so: let servants believe nothing unworthy
   of their Lord, but recognize their own membership in their Head. He who
   died for us, was also Himself troubled in our place. He, therefore, who
   died in power, was troubled in the midst of His power: He who shall yet
   transform [1195] the body of our humility into similarity of form with
   the body of His glory, hath also transferred into Himself the feeling
   of our infirmity, and sympathizeth with us in the feelings of His own
   soul. Accordingly, when it is the great, the brave, the sure, the
   invincible One that is troubled, let us have no fear for Him, as if He
   were capable of failing: He is not perishing, but in search of us [who
   are]. Us, I say; it is us exclusively whom He is thus seeking, that in
   His trouble we may behold ourselves, and so, when trouble reaches us,
   may not fall into despair and perish. By His trouble, who could not be
   troubled save with His own consent, He comforts such as are troubled
   unwillingly.

   3. Away with the reasons of philosophers, who assert that a wise man is
   not affected by mental perturbations. God hath made foolish the wisdom
   of this world; [1196] and the Lord knoweth the thoughts of men, that
   they are vain. [1197] It is plain that the mind of the Christian may be
   troubled, not by misery, but by pity: he may fear lest men should be
   lost to Christ; he may sorrow when one is being lost; he may have
   ardent desire to gain men to Christ; he may be filled with joy when
   such is being done; he may have fear of falling away himself from
   Christ; he may sorrow over his own estrangement from Christ; he may be
   earnestly desirous of reigning with Christ, and he may be rejoicing in
   the hope that such fellowship with Christ will yet be his lot. These
   are certainly four of what they call perturbations--fear and sorrow,
   love and gladness. And Christian minds may have sufficient cause to
   feel them, and evidence their dissent from the error of Stoic
   philosophers, and all resembling them: who indeed, just as they esteem
   truth to be vanity, regard also insensibility as soundness; not knowing
   that a man's mind, like the limbs of his body, is only the more
   hopelessly diseased when it has lost even the feeling of pain.

   4. But says some one: Ought the mind of the Christian to be troubled
   even at the prospect of death? For what comes of those words of the
   apostle, that he had a desire to depart, and to be with Christ, [1198]
   if the object of his desire can thus trouble him when it comes? Our
   answer to this would be easy, indeed, in the case of those who also
   term gladness itself a perturbation [of the mind]. For what if the
   trouble he thus feels arises entirely from his rejoicing at the
   prospect of death? But such a feeling, they say, ought to be termed
   gladness, and not rejoicing. [1199] And what is that, but just to alter
   the name, while the feeling experienced is the same? But let us for our
   part confine our attention to the Sacred Scriptures, and with the
   Lord's help seek rather such a solution of this question as will be in
   harmony with them; and then, seeing it is written, "When He had thus
   said, He was troubled in spirit," we will not say that it was joy that
   disturbed Him; lest His own words should convince us of the contrary
   when He says, "My soul is sorrowful, even unto death." [1200] It is
   some such feeling that is here also to be understood, when, as His
   betrayer was now on the very point of departing alone, and straightway
   returning along with his associates, "Jesus was troubled in spirit."

   5. Strong-minded, indeed, are those Christians, if such there are, who
   experience no trouble at all in the prospect of death; but for all
   that, are they stronger-minded than Christ? Who would have the madness
   to say so? And what else, then, does His being troubled signify, but
   that, by voluntarily assuming the likeness of their weakness, He
   comforted the weak members in His own body, that is, in His Church; to
   the end that, if any of His own are still troubled at the approach of
   death, they may fix their gaze upon Him, and so be kept from thinking
   themselves castaways on this account, and being swallowed up in the
   more grievous death of despair? And how great, then, must be that good
   which we ought to expect and hope for in the participation of His
   divine nature, whose very perturbation tranquillizes us, and whose
   infirmity confirms us? Whether, therefore, on this occasion it was by
   His pity for Judas himself thus rushing into ruin, or by the near
   approach of His own death, that He was troubled, yet there is no
   possibility of doubting that it was not through any infirmity of mind,
   but in the fullness of power, that He was troubled, and so no despair
   of salvation need arise in our minds, when we are troubled, not in the
   possession of power, but in the midst of our weakness. He certainly
   bore the infirmity of the flesh,--an infirmity which was swallowed up
   in His resurrection. But He who was not only man, but God also,
   surpassed by an ineffable distance the whole human race in fortitude of
   mind. He was not, then, troubled by any outward plessure of man, but
   troubled Himself; which was very plainly declared of Him when He raised
   Lazarus from the dead: for it is there written that He troubled
   Himself, [1201] that it may be so understood even where the text does
   not so express it, and yet declares that He was troubled. For having by
   His power assumed our full humanity, by that very power He awoke in
   Himself our human feelings whenever He judged it becoming.
     __________________________________________________________________

   [1191] Chap. xiii. 18, 10, 11.

   [1192] Chap. vi. 71.

   [1193] Chap. xii. 27.

   [1194] Chap. x. 18.

   [1195] Phil. iii. 21. The text has transfiguravit (pret.), "hath
   transformed," in this as well as in the next clause, "hath
   transferred," but here it is evidently a misprint for transfigurabit
   (fut.).--Tr.

   [1196] 1 Cor. i. 20.

   [1197] Ps. xciv. 11.

   [1198] Phil. i. 23.

   [1199] Gaudium, non lætitia.

   [1200] Matt. xxvi. 38.

   [1201] Chap. xi. 33, margin.
     __________________________________________________________________

   Tractate LXI.

   Chapter XIII. 21-26.

   1. This short section of the Gospel, brethren, we have in this lesson
   brought forward for exposition, as thinking that we ought also to say
   something of the Lord's betrayer, as now plainly enough disclosed by
   the dipping and holding out to him of the piece of bread. Of that
   indeed which precedes, (namely), that Jesus, when about to point him
   out, was troubled in spirit, we have treated in our last discourse; but
   what I perhaps omitted to mention there, the Lord, by His own
   perturbation of spirit, thought proper to indicate this also, that it
   is necessary to bear with false brethren, and those tares that are
   among the wheat in the Lord's field until harvest-time, because that
   when we are compelled by urgent reasons to separate some of them even
   before the harvest, it cannot be done without disturbance to the
   Church. Such disturbance to His saints in the future, through
   schismatics and heretics, the Lord in a way foretold and prefigured in
   Himself, when, at the moment of that wicked man Judas' departure, and
   of his thereby bringing to an end, in a very open and decided way, his
   past intermingling with the wheat, in which he had long been tolerated,
   He was troubled, not in body, but in spirit. For it is not
   spitefulness, but charity, that troubles His spiritual members in
   scandals of this kind; lest perchance, in separating some of the tares,
   any of the wheat should also be uprooted therewith.

   2. "Jesus," therefore, "was troubled in spirit, and testified, and
   said: Verily, verily, I say unto you, that one of you shall betray me."
   "One of you," in number, not in merit; in appearance, not in reality;
   in bodily commingling, not by any spiritual tie; a companion by fleshly
   juxtaposition, not in any unity of the heart; and therefore not one who
   is of you, but one who is to go forth from you. For how else can this
   "one of you" be true, of which the Lord so testified, and said, if that
   is true which the writer of this very Gospel says in his Epistle, "They
   went out from us, but they were not of us; for if they had been of us,
   they would no doubt have continued with us"? [1202] Judas, therefore
   was not of them; for, had he been of them, he would have continued with
   them. What, then, do the words "One of you shall betray me" mean, but
   that one is going out from you who shall betray me? Just as he also,
   who said, "If they had been of us, they would no doubt have continued
   with us," had said before, "They went out from us." And thus it is true
   in both senses, "of us," and "not of us;" in one respect "of us," and
   in another "not of us;" "of us" in respect to sacramental communion,
   but "not of us" in respect to the criminal conduct that belongs
   exclusively to themselves.

   3. "Then the disciples looked one on another, doubting of whom He
   spake." For while they were imbued with a reverential love to their
   Master, they were none the less affected by human infirmity in their
   feelings towards each other. Each one's own conscience was known to
   himself; but as he was ignorant of his neighbor's, each one's
   self-assurance was such that each was uncertain of all the others, and
   all the others were uncertain of that one.

   4. "Now there was leaning on Jesus' bosom, one of His disciples, whom
   Jesus loved." What he meant by saying "in His bosom," he tells us a
   little further on, where he says, "on the breast of Jesus." It was that
   very John whose Gospel is before us, as he afterwards expressly
   declares. [1203] For it was a custom with those who have supplied us
   with the sacred writings, that when any of them was relating the divine
   history, and came to something affecting himself, he spoke as if it
   were about another; and gave himself a place in the line of his
   narrative becoming one who was the recorder of public events, and not
   as one who made himself the subject of his preaching. Saint Matthew
   acted also in this way, when, in coming in the course of his narrative
   to himself, he says, "He saw a publican named Matthew, sitting at the
   receipt of custom, and saith unto him, Follow me." [1204] He does not
   say, He saw me, and said to me. So also acted the blessed Moses,
   writing all the history about himself as if it concerned another, and
   saying, "The Lord said unto Moses." [1205] Less habitually was this
   done by the Apostle Paul, not however in any history which undertakes
   to explain the course of public events, but in his own epistles. At all
   events, he speaks thus of himself: "I knew a man in Christ fourteen
   years ago, (whether in the body, or whether out of the body, I cannot
   tell: God knoweth;) such an one caught up into the third heaven."
   [1206] And so, when the blessed evangelist also says here, not, I was
   leaning on Jesus' bosom, but, "There was leaning one of the disciples,"
   let us recognize a custom of our author's, rather than fall into any
   wonder on the subject. For what loss is there to the truth, when the
   facts themselves are told us, and all boastfulness of language is in a
   measure avoided? For thus at least did he relate that which most
   signally pertained to his praise.

   5. But what mean the words, "whom Jesus loved"? As if He did not love
   the others, of whom this same John has said above, "He loved them to
   the end" (ver. 1); and as the Lord Himself, "Greater love hath no man
   than this, that a man lay down his life for his friends." And who could
   enumerate all the testimonies of the sacred pages, in which the Lord
   Jesus is exhibited as the lover, not only of this one, or of those who
   were then around Him, but of such also as were to be His members in the
   distant future, and of His universal Church? But there is some truth,
   doubtless, underlying these words, and having reference to the bosom on
   which the narrator was leaning. For what else can be in dicated by the
   bosom but some hidden truth? But there is another more suitable
   passage, where the Lord may enable us to say something about this
   secret that may prove sufficient.

   6. "Simon Peter therefore beckons, and says to him." [1207] The
   expression is noteworthy, as indicating that something was said not by
   any sound of words, but by merely beckoning with the head. "He beckons,
   and says;" that is, his beckoning is his speech. For if one is said to
   speak in his thoughts, as Scripture saith, "They said [reasoned] with
   themselves;" [1208] how much more may he do so by beckoning, which
   expresses outwardly by some sort of signs what had previously been
   conceived within! What, then, did his beckoning mean? What else but
   that which follows? "Who is it of whom He speaks?" Such was the
   language of Peter's beckoning; for it was by no vocal sounds, but by
   bodily gestures, that he spake. "He then, having leaned back on Jesus'
   breast,"--surely the very bosom [1209] of His breast this, the secret
   place of wisdom!--"saith unto Him, Lord, who is it? Jesus answered, He
   it is to whom I shall give a piece of bread, when I have dipped it. And
   when He had dipped the bread, he gave it to Judas Iscariot, the son of
   Simon. And after the bread, Satan entered into him." The traitor was
   disclosed, the coverts of darkness were revealed. What he got was good,
   but to his own hurt he received it, because, evil himself, in an evil
   spirit he received what was good. But we have much to say about that
   dipped bread which was presented to the false-hearted disciple, and
   about that which follows; and for these we shall require more time than
   remains to us now at the close of this discourse.
     __________________________________________________________________

   [1202] 1 John ii. 19.

   [1203] Chap. xxi. 20-24.

   [1204] Matt. ix. 9.

   [1205] Ex. vi. 1.

   [1206] 2 Cor. xii. 2.

   [1207] The original mss. give different readings of this verse. That
   followed by our English version is supported by the Codd. Alex. and
   Cantabr., which read, Neuei oun touto Simon Petros puthesthai tis an
   eie peri hou legei. The Latin version used by Augustin reads, Innuit
   ergo Simon Petrus, et dicit ei, Quis est de quo dicit, and approaches
   nearly to that found in the Codd. Vat. and Ephr., which read, Neuei
   houn touto S. P., kai legei auto, Eipe tis estin peri hou legei--"Simon
   Peter therefore beckons to this one, and says to him, Say [ask], who is
   it of whom He speaks?" Of the early versions, the Syriac adopts the
   former, while the Vulgate resembles the latter. The Sinaitic gives a
   fuller reading, compounded of both the others. There is thus some doubt
   as to the original text; but the latter has some special arguments of
   an internal kind in its favor: such as the consideration that, from its
   peculiar and somewhat redundant form, it could hardly have been
   substituted in place of the former, which is smoother and more elegant,
   while the converse is perfectly supposable; and also the weighty fact
   that John nowhere else makes use of the optative mood, as he would here
   (tis an eie), if the former reading--that followed by our English
   version--were the true one.--Tr.

   [1208] Wisd. of Sol. ii. 1.

   [1209] Pectoris sinus; the hollow, the inmost part of the breast.
     __________________________________________________________________

   Tractate LXII.

   Chapter XIII. 26-31.

   1. I Know, dearly beloved, that some may be moved, as the godly to
   inquire into the meaning of, and the ungodly to find fault with, the
   statement, that it was after the Lord had given the bread, that had
   been dipped, to His betrayer that Satan entered into him. For so it is
   written: "And when He had dipped the bread, He gave it to Judas
   Iscariot, the Son of Simon. And after the bread, then entered Satan
   into him." For they say, Was this the worth of Christ's bread, given
   from Christ's own table, that after it Satan should enter into His
   disciple? And the answer we give them is, that thereby we are taught
   rather how much we need to beware of receiving what is good in a sinful
   spirit. For the point of special importance is, not the thing that is
   received, but the person that receives it; and not the character of the
   thing that is given, but of him to whom it is given. For even good
   things are hurtful, and evil things are beneficial, according to the
   character of the recipients. "Sin," says the apostle, "that it might
   appear sin, wrought death to me by that which is good." [1210] Thus,
   you see, evil is brought about by the good, so long as that which is
   good is wrongly received. It is he also that says: "Lest I should be
   exalted unduly through the greatness of my revelations, there was given
   to me a thorn in my flesh, the messenger of Satan to buffet me. For
   which thing I besought the Lord thrice, that He would take it away from
   me; and He said unto me, My grace is sufficient for thee: for strength
   is made perfect in weakness." [1211] And here, you see, good was
   brought about by that which was evil, when the evil was received in a
   good spirit. Why, then, do we wonder if Christ's bread was given to
   Judas, that thereby he should be made over to the devil; when we see,
   on the other hand, that Paul was visited by a messenger of the devil,
   that by such an instrumentality he might be perfected in Christ? In
   this way, both the good was injurious to the evil man, and the evil was
   beneficial to the good. Bear in mind the meaning of the Scripture,
   "Whosoever shall eat the bread or drink the cup of the Lord unworthily,
   shall be guilty of the body and blood of the Lord." [1212] And when the
   apostle said this, he was dealing with those who were taking the body
   of the Lord, like any other food, in an undiscerning and careless
   spirit. If, then, he is thus taken to task who does not discern, that
   is, does not distinguish from the other kinds of food, the body of the
   Lord, what condemnation must be his, who in the guise of a friend comes
   as an enemy to His table! If negligence in the guest is thus visited
   with blame, what must be the punishment that will fall on the man that
   sells the very person who has invited him to his table! And why was the
   bread given to the traitor, but as an evidence of the grace he had
   treated with ingratitude?

   2. It was after this bread, then, that Satan entered into the Lord's
   betrayer, that, as now given over to his power, he might take full
   possession of one into whom before this he had only entered in order to
   lead him into error. For we are not to suppose that he was not in him
   when he went to the Jews and bargained about the price of betraying the
   Lord; for the evangelist Luke very plainly attests this when he says:
   "Then entered Satan into Judas, who was surnamed Iscariot, being one of
   the twelve; and he went his way, and communed with the chief priests."
   [1213] Here, you see, it is shown that Satan had already entered into
   Judas. His first entrance, therefore, was when he implanted in his
   heart the thought of betraying Christ; for in such a spirit had he
   already come to the supper. But now, after the bread, he entered into
   him, no longer to tempt one who belonged to another, but to take
   possession of him as his own.

   3. But it was not then, as some thoughtless readers suppose, that Judas
   received the body of Christ. For we are to understand that the Lord had
   already dispensed to all of them the sacrament of His body and blood,
   when Judas also was present, as very clearly related by Saint Luke;
   [1214] and it was after this that we come to the moment when, in
   accordance with John's account, the Lord made a full disclosure of His
   betrayer by dipping and holding out to him the morsel of bread, and
   intimating perhaps by the dipping of the bread the false pretensions of
   the other. For the dipping of a thing does not always imply its
   washing; but some things are dipped in order to be dyed. But if a good
   meaning is to be here attached to the dipping, his ingratitude for that
   good was deservedly followed by damnation.

   4. But still, possessed as Judas now was, not by the Lord, but by the
   devil, and now that the bread had entered the belly, and an enemy the
   soul of this man of ingratitude: still, I say, there was this enormous
   wickedness, already conceived in his heart, waiting to be wrought out
   to its full issue, for which the damnable desire had always preceded.
   Accordingly, when the Lord, the living Bread, had given this bread to
   the dead, and in giving it had revealed the betrayer of the Bread, He
   said, "What thou doest, do quickly." He did not command the crime, but
   foretold evil to Judas, and good to us. For what could be worse for
   Judas, or what could be better for us, than the delivering up of
   Christ,--a deed done by him to his own destruction, but done, apart
   from him, in our behalf? "What thou doest, do quickly." Oh that word of
   One whose wish was to be ready rather than to be angry! That word!
   expressing not so much the punishment of the traitor as the reward
   awaiting the Redeemer! For He said, "What thou doest, do quickly," not
   as wrathfully looking to the destruction of the trust-betrayer, but in
   His own haste to accomplish the salvation of the faithful; for He was
   delivered for our offences, [1215] and He loved the Church, and gave
   Himself for it. [1216] And as the apostle also says of himself: "Who
   loved me, and gave Himself for me." [1217] Had not, then, Christ given
   Himself, no one could have given Him up. What is there in Judas'
   conduct but sin? For in delivering up Christ he had no thought of our
   salvation, for which Christ was really delivered, but thought only of
   his money gain, and found the loss of his soul. He got the wages he
   wished, but had also given him, against his wish, the wages he merited.
   Judas delivered up Christ, Christ delivered Himself up: the former
   transacted the business of his own selling of his Master, the latter
   the business of our redemption. "What thou doest, do quickly," not
   because thou hast the power in thyself, but because He wills it who has
   all the power.

   5. "Now no one of those at the table knew for what intent He spake this
   unto him. For some of them thought, because Judas had the money-bag,
   that Jesus said unto him, Buy those things which we have need of
   against the feast; or, that he should give something to the poor." The
   Lord, therefore, had also a money-box, where He kept the offerings of
   believers, and distributed to the necessities of His own, and to others
   who were in need. It was then that the custom of having church-money
   was first introduced, so that thereby we might understand that His
   precept about taking no thought for the morrow [1218] was not a command
   that no money should be kept by His saints, but that God should not be
   served for any such end, and that the doing of what is right should not
   be held in abeyance through the fear of want. For the apostle also has
   this foresight for the future, when he says: "If any believer hath
   widows, let him give them enough, that the church may not be burdened,
   that it may have enough for them that are widows indeed." [1219]

   6. "He then, having received the morsel of bread, went immediately out:
   and it was night." And he that went out was himself the night.
   "Therefore when" the night "was gone out, Jesus said, Now is the Son of
   man glorified." The day therefore uttered speech unto the day, that is,
   Christ did so to His faithful disciples, that they might hear and love
   Him as His followers; and the night showed knowledge unto the night,
   [1220] that is, Judas did so to the unbelieving Jews, that they might
   come as His persecutors, and make Him their prisoner. But now, in
   considering these words of the Lord, which were addressed to the godly,
   before His arrest by the ungodly, special attention on the part of the
   hearer is required; and therefore it will be more becoming in the
   preacher, instead of hurriedly considering them now, to defer them till
   a future occasion.
     __________________________________________________________________

   [1210] Rom. vii. 13.

   [1211] 2 Cor. xii. 7-9.

   [1212] 1 Cor. xi. 27.

   [1213] Luke xxii. 3, 4.

   [1214] Luke xxii. 19-21.

   [1215] Rom. iv. 25.

   [1216] Eph. v. 25.

   [1217] Gal. ii. 20.

   [1218] Matt. vi. 34.

   [1219] 1 Tim. v. 16.

   [1220] Ps. xix. 2.
     __________________________________________________________________

   Tractate LXIII.

   Chapter XIII. 31-32.

   1. Let us give our mind's best attention, and, with the Lord's help,
   seek after God. The language of the divine hymn is: "Seek God and your
   soul shall live." [1221] Let us search for that which needs to be
   discovered, and into that which has been discovered. He whom we need to
   discover is concealed, in order to be sought after; and when found, is
   infinite, in order still to be the object of our search. Hence it is
   elsewhere said, "Seek His face evermore." [1222] For He satisfies the
   seeker to the utmost of his capacity; and makes the finder still more
   capable, that he may seek to be filled anew, according to the growth of
   his ability to receive. Therefore it was not said, "Seek His face
   evermore," in the same sense as of certain others, who are "always
   learning, and never coming to a knowledge of the truth;" [1223] but
   rather as the preacher saith, "When a man hath finished, then he
   beginneth;" [1224] till we reach that life where we shall be so filled,
   that our natures shall attain their utmost capacity, because we shall
   have arrived at perfection, and no longer be aiming at more. For then
   all that can satisfy us will be revealed to our eyes. But here let us
   always be seeking, and let our reward in finding put no end to our
   searching. For we do not say that it will not be so always, because it
   is only so here; but that here we must always be seeking, lest at any
   time we should imagine that here we can ever cease from seeking. For
   those of whom it is said that they are "always learning, and never
   coming to a knowledge of the truth," are here indeed always learning;
   but when they depart this life they will no longer be learning, but
   receiving the reward of their error. For the words, "always learning,
   and never coming to a knowledge of the truth," mean, as it were, always
   walking, and never getting into the road. Let us, on the other hand, be
   walking always in the way, till we reach the end to which it leads; let
   us nowhere tarry in it till we reach the proper place of abode: and so
   we shall both persevere in our seeking, and be making some attainments
   in our finding, and, thus seeking and finding, be passing on to that
   which remains, till the very end of all seeking shall be reached in
   that world where perfection shall admit of no further effort at
   advancement. Let these prefatory remarks, dearly beloved, make your
   Charity attentive to this discourse of our Lord's, which He addressed
   to the disciples before His passion: for it is profound in it self; and
   where, in particular, the preacher purposes to expend much labor, the
   hearer ought not to be remiss in attention.

   2. What is it, then, that the Lord says, after that Judas went out, to
   do quickly what he purposed doing, namely, betraying the Lord? What
   says the day when the night had gone out? What says the Redeemer when
   the seller had departed? "Now," He says, "is the Son of man glorified."
   Why "now"? It was not, was it, merely that His betrayer was gone out,
   and that those were at hand who were to seize and slay Him? Is it thus
   that He "is now glorified," to wit, that His deeper humiliation is
   approaching; that over Him are impending both bonds, and judgment, and
   condemnation, and mocking, and crucifixion, and death? Is this
   glorification, or rather humiliation? Even when He was working
   miracles, does not this very John say of Him, "The Spirit was not yet
   given, because that Jesus was not yet glorified"? [1225] Even then,
   therefore, when He was raising the dead, He was not yet glorified; and
   is He glorified now, when drawing near in His own person unto death? He
   was not yet glorified when acting as God, and is He glorified in going
   to suffer as man? It would be strange if it were this that God, the
   great Master, signified and taught in such words. We must ascend higher
   to unveil the words of the Highest, who reveals Himself somewhat that
   we may find Him, and anon hides Himself that we may seek Him, and so
   press on step by step, as it were, from discoveries already made to
   those that still await us. I get here a sight of something that
   prefigures a great reality. Judas went out, and Jesus is glorified; the
   son of perdition went out, and the Son of man is glorified. He it was
   that had gone out, on whose account it had been said to them all, "And
   ye are clean, but not all" (ver. 10). When, therefore, the unclean one
   departed, all that remained were clean, and continued with their
   Cleanser. Something like this will it be when this world shall have
   been conquered by Christ, and shall have passed away, and there shall
   be no one that is unclean remaining among His people; when, the tares
   having been separated from the wheat, the righteous shall shine forth
   as the sun in the kingdom of their Father. [1226] The Lord, foreseeing
   such a future as this, and in testimony that such was signified now in
   the separation of the tares, as it were, by the departure of Judas, and
   the remaining behind of the wheat in the persons of the holy apostles,
   said, "Now is the Son of man glorified:" as if He had said, See, so
   will it be in that day of my glorification yet to come, when none of
   the wicked shall be present, and none of the good shall be wanting. His
   words, however, are not expressed in this way: Now is prefigured the
   glorification of the Son of man; but expressly, "Now is the Son of man
   glorified:" just as it was not said, The Rock signified Christ; but,
   "That Rock was Christ." [1227] Nor is it said, The good seed signified
   the children of the kingdom, or, The tares signified the children of
   the wicked one; but what is said is, "The good seed, these are the
   children of the kingdom; and the tares, the children of the wicked
   one." [1228] According, then, to the usage of Scripture language, which
   speaks of the signs as if they were the things signified, the Lord
   makes use of the words, "Now is the Son of man glorified;" indicating
   that in the completed separation of that arch sinner from their
   company, and in the remaining around Him of His saints, we have the
   foreshadowing of His glorification, when the wicked shall be finally
   separated, and He shall dwell with His saints through eternity.

   3. But after saying, "Now is the Son of man glorified," He added, "and
   God is glorified in Him." For this is itself the glorifying of the Son
   of man, that God should be glorified in Him. For if He is not glorified
   in Himself, but God in Him, then it is He whom God glorifies in
   Himself. And just as if to give them this explanation, He furthers
   adds: "If God is glorified in Him, God shall also glorify Him in
   Himself." That is, "If God is glorified in Him," because He came not to
   do His own will, but the will of Him that sent Him; "and God shall
   glorify Him in Himself," in such wise that the human nature, in which
   He is the Son of man, and which was so assumed by the eternal Word,
   should also be endowed with an eternal immortality. "And," He says, "He
   shall straightway glorify Him;" predicting, to wit, by such an
   asseveration, His own resurrection in the immediate future, and not, as
   it were, ours in the end of the world. For it is this very
   glorification of which the evangelist had previously said, as I
   mentioned a little ago, that on this account the Spirit was not yet in
   their case given in that new way, in which He was yet to be given after
   the resurrection to those who believed, because that Jesus was not yet
   glorified: that is, mortality was not yet clothed with immortality, and
   temporal weakness transformed into eternal strength. This glorification
   may also be indicated in the words, "Now is the Son of man glorified;"
   so that the word "now" may be supposed to refer, not to His impending
   passion, but to His closely succeeding resurrection, as if what was now
   so near at hand had actually been accomplished. Let this suffice your
   affection to-day; we shall take up, when the Lord permits us, the words
   that follow.
     __________________________________________________________________

   [1221] Ps. lxix. 32.

   [1222] Ps. cv. 4.

   [1223] 2 Tim. iii. 7.

   [1224] Ecclus. xviii. 7.

   [1225] Chap. vii. 39.

   [1226] Matt. xiii. 43.

   [1227] 1 Cor. x. 4.

   [1228] Matt. xiii. 38.
     __________________________________________________________________

   Tractate LXIV.

   Chapter XIII. 31-32.

   1. It becomes us, dearly beloved, to keep in view the orderly
   connection of our Lord's words. For after having previously said, but
   subsequently to Judas' departure, and his separation from even the
   outward communion of the saints, "Now is the Son of man glorified, and
   God is glorified in Him;"--whether He said so as pointing to His future
   kingdom, when the wicked shall be separated from the good, or that His
   resurrection was then to take place, that is, was not to be delayed,
   like ours, till the end of the world;--and having then added, "If God
   is glorified in Him, God shall also glorify Him in Himself, and shall
   straightway glorify Him," whereby without any ambiguity He testified to
   the immediate fulfillment of His own resurrection; He proceeded to say,
   "Little children, yet a little while I am with you." To keep them,
   therefore, from thinking that God was to glorify Him in such a way that
   He would never again be joined with them in earthly intercourse, He
   said, "Yet a little while I am with you:" as if He had said,
   Straightway indeed I shall be glorified in my resurrection; and yet I
   am not straightway to ascend into heaven, but "yet a little while I am
   with you." For, as we find it written in the Acts of the Apostles, He
   spent forty days with them after His resurrection, going in and out,
   and eating and drinking: [1229] not indeed that He had any experience
   of hunger and thirst, but even by such evidences confirmed the reality
   of His flesh, which no longer needed, but still possessed the power, to
   eat and to drink. Was it, then, these forty days He had in view when He
   said, "Yet a little while I am with you," or something else? For it may
   also be understood in this way: "Yet a little while I am with you;"
   still, like you, I also am in this state of fleshly infirmity, that is,
   till He should die and rise again: for after He rose again He was with
   them, as has been said, for forty days in the full manifestation of His
   bodily presence; but He was no longer with them in the fellowship of
   human infirmity.

   2. There is also another form of His divine presence unknown to mortal
   senses, of which He likewise says, "Lo, I am with you alway, even to
   the end of the world." [1230] This, at least, is not the same as "yet a
   little while I am with you;" for it is not a little while until the end
   of the world. Or if even this is so (for time flies, and a thousand
   years are in God's sight as one day, or as a watch in the night,)
   [1231] yet we cannot believe that He intended any such meaning on this
   occasion, especially as He went on to say, "Ye shall seek me, and as I
   said unto the Jews, Whither I go, ye cannot come." That is to say,
   after this little while that I am with you, "ye shall seek me, and
   whither I go, ye cannot come." Is it after the end of the world that,
   whither He goes, they will not be able to come? And where, then, is the
   place of which He is going to say a little after in this same
   discourse, "Father, I will that they also be with me where I am"?
   [1232] It was not then of that presence of His with His own which He is
   maintaining with them till the end of the world that He now spake, when
   He said, "Yet a little while I am with you;" but either of that state
   of mortal infirmity in which He dwelt with them till His passion, or of
   that bodily presence which He was to maintain with them up till His
   ascension. Whichever of these any one prefers, he can do so without
   being at variance with the faith.

   3. That no one, however, may deem that sense inconsistent with the true
   one, in which we say that the Lord may have meant the communion of
   mortal flesh which He held with the disciples till His passion, when He
   said, "Yet a little while I am with you;" let those words also of His
   after His resurrection, as found in another evangelist, be taken into
   consideration, when He said, "These are the words which I spake unto
   you, while I was yet with you:" [1233] as if then He was no longer with
   them, even at the very time that they were standing by, seeing,
   touching, and talking with Him. What does He mean, then, by saying,
   "while I was yet with you," but, while I was yet in that state of
   mortal flesh wherein ye still remain? For then, indeed, He had been
   raised again in the same flesh; but He was no longer associated with
   them in the same mortality. And accordingly, as on that occasion, when
   now clothed in fleshly immortality, He said with truth, "while I was
   yet with you," to which we can attach no other meaning than, while I
   was yet with you in fleshly mortality; so here also, without any
   absurdity, we may understand His words, "Yet a little while I am with
   you," as if He had said, Yet a little while I am mortal like
   yourselves. Let us look, then, at the words that follow.

   4. "Ye shall seek me: and as I said unto the Jews, Whither I go, ye
   cannot come; so say I to you now." That is, ye cannot come now. But
   when He said so to the Jews, He did not add the "now." [1234] The
   former, therefore, were not able at that time to come where He was
   going, but they were so afterwards; because He says so a little
   afterwards in the plainest terms to the Apostle Peter. For, on the
   latter inquiring, "Lord, whither goest Thou?" He replied to him,
   "Whither I go thou canst not follow me now; but thou shalt follow me
   afterwards" (ver. 36). But what it means is not to be carelessly passed
   over. For whither was it that the disciples could not then follow the
   Lord, but were able afterwards? If we say, to death, what time can be
   discovered when any one of the sons of men will find it impossible to
   die; since such, in this perishable body, is the lot of man, that
   therein life is not a whit easier than death? They were not, therefore,
   at that time less able to follow the Lord to death, but they were less
   able to follow Him to the life which is deathless. For thither it was
   the Lord was going, that, rising from the dead, He should die no more,
   and death should no more have dominion over Him. [1235] For as the Lord
   was about to die for righteousness' sake, how could they have followed
   Him now, who were as yet unripe for the ordeal of martyrdom? Or, with
   the Lord about to enter the fleshly immortality, how could they have
   followed Him now, when, even though ready to die, they would have no
   resurrection till the end of the world? Or, on the point of going, as
   the Lord was, to the bosom of the Father, and that without any
   forsaking of them, just as He had never quitted that bosom in coming to
   them, how could they have followed Him now, since no one can enter on
   that state of felicity but he that is made perfect in love? And to show
   them, therefore, how it is that they may attain the fitness to proceed,
   where He was going before them, He says, "A new commandment I give unto
   you, that ye love one another" (ver. 34). These are the steps whereby
   Christ must be followed; but any fuller discourse thereon must be put
   off till another opportunity.
     __________________________________________________________________

   [1229] Acts i. 3.

   [1230] Matt. xxviii. 20.

   [1231] Ps. xc. 4.

   [1232] Chap. xvii. 24.

   [1233] Luke xxiv. 44.

   [1234] Scarcely an admissible use of the "now" (arti), which manifestly
   refers to the time of Jesus saying so to the disciples, and not to the
   period of their inability to come.--Tr.

   [1235] Rom. vi. 9.
     __________________________________________________________________

   Tractate LXV.

   Chapter XIII. 34, 35.

   1. The Lord Jesus declares that He is giving His disciples a new
   commandment, that they should love one another. "A new commandment," He
   says, "I give unto you, that ye love one another." But was not this
   already commanded in the ancient law of God, where it is written, "Thou
   shalt love thy neighbor as thyself"? [1236] Why, then, is it called a
   new one by the Lord, when it is proved to be so old? Is it on this
   account a new commandment, because He hath divested us of the old, and
   clothed us with the new man? For it is not indeed every kind of love
   that renews him that listens to it, or rather yields it obedience, but
   that love regarding which the Lord, in order to distinguish it from all
   carnal affection, added, "as I have loved you." For husbands and wives
   love one another, and parents and children, and all other human
   relationships that bind men together: to say nothing of the
   blame-worthy and damnable love which is mutually felt by adulterers and
   adulteresses, by fornicators and prostitutes, and all others who are
   knit together by no human relationship, but by the mischievous
   depravity of human life. Christ, therefore, hath given us a new
   commandment, that we should love one another, as He also hath loved us.
   This is the love that renews us, making us new men, heirs of the New
   Testament, singers of the new song. It was this love, brethren beloved,
   that renewed also those of olden time, who were then the righteous, the
   patriarchs and prophets, as it did afterwards the blessed apostles: it
   is it, too, that is now renewing the nations, and from among the
   universal race of man, which overspreads the whole world, is making and
   gathering together a new people, the body of the newly-married spouse
   of the only-begotten Son of God, of whom it is said in the Song of
   Songs, "Who is she that ascendeth, made white?" [1237] Made white
   indeed, because renewed; and how, but by the new commandment? Because
   of this, the members thereof have a mutual interest in one another; and
   if one member suffer, all the members suffer with it; and one member be
   honored, all the members rejoice with it. [1238] For this they hear and
   observe, "A new commandment I give unto you, that ye love one another:"
   not as those love one another who are corrupters, nor as men love one
   another in a human way; but they love one another as those who are
   God's, and all of them sons of the Highest, and brethren, therefore, of
   His only Son, with that mutual love wherewith He loved them, when about
   to lead them on to the goal where all sufficiency should be theirs, and
   where their every desire should be satisfied with good things. [1239]
   For then there will be nothing wanting they can desire, when God will
   be all in all. [1240] An end like that has no end. No one dieth there,
   where no one arriveth save he that dieth to this world, not that
   universal kind of death whereby the body is bereft of the soul; but the
   death of the elect, through which, even while still remaining in this
   mortal flesh, the heart is set on the things which are above. Of such a
   death it is that the apostle said, "For ye are dead, and your life is
   hid with Christ in God." [1241] And perhaps to this, also, do the words
   refer, "Love is strong as death." [1242] For by this love it is brought
   about, that, while still held in the present corruptible body, we die
   to this world, and our life is hid with Christ in God; yea, that love
   itself is our death to the world, and our life with God. For if that is
   death when the soul quits the body, how can it be other than death when
   our love quits the world? Such love, therefore, is strong as death. And
   what is stronger than that which bindeth the world?

   2. Think not then, my brethren, that when the Lord says, "A new
   commandment I give unto you, that ye love one another," there is any
   overlooking of that greater commandment, which requires us to love the
   Lord our God with all our heart, and with all our soul, and with all
   our mind; for along with this seeming oversight, the words "that ye
   love one another" appear also as if they had no reference to that
   second commandment, which says, "Thou shalt love thy neighbor as
   thyself." For "on these two commandments," He says, "hang all the law
   and the prophets." [1243] But both commandments may be found in each of
   these by those who have good understanding. For, on the one hand, he
   that loveth God cannot despise His commandment to love his neighbor;
   and on the other, he who in a holy and spiritual way loveth his
   neighbor, what doth he love in him but God? That is the love,
   distinguished from all mundane love, which the Lord specially
   characterized, when He added, "as I have loved you." For what was it
   but God that He loved in us? Not because we had Him, but in order that
   we might have Him; and that He may lead us on, as I said a little ago,
   where God is all in all. It is in this way, also, that the physician is
   properly said to love the sick; and what is it he loves in them but
   their health, which at all events he desires to recall; not their
   sickness, which he comes to remove? Let us, then, also so love one
   another, that, as far as possible, we may by the solicitude of our love
   be winning one another to have God within us. And this love is bestowed
   on us by Him who said, "As I have loved you, that ye also love one
   another." For this very end, therefore, did He love us, that we also
   should love one another; bestowing this on us by His own love to us,
   that we should be bound to one another in mutual love, and, united
   together as members by so pleasant a bond, should be the body of so
   mighty a Head.

   3. "By this," He adds, "Shall all men know that ye are my disciples, if
   ye have love one to another:" as if He said, Other gifts of mine are
   possessed in common with you by those who are not mine,--not only
   nature, life, perception, reason, and that safety which is equally the
   privilege of men and beasts; but also languages, sacraments, prophecy,
   knowledge, faith, the bestowing of their goods upon the poor, and the
   giving of their body to the flames: but because destitute of charity,
   they only tinkle like cymbals; they are nothing, and by nothing are
   they profited. [1244] It is not, then, by such gifts of mine, however
   good, which may be alike possessed by those who are not my disciples,
   but "by this it is that all men shall know that ye are my disciples,
   that ye have love one to another." O thou spouse of Christ, fair
   amongst women! O thou who ascendest in whiteness, leaning upon thy
   Beloved! for by His light thou art made dazzling to whiteness, by His
   assistance thou art preserved from falling. How well becoming thee are
   the words in that Song of Songs, which is, as it were, thy bridal
   chant, "That there is love in thy delights"! [1245] This it is that
   suffers not thy soul to perish with the ungodly; it is this that judges
   thy cause, and is strong as death, and is present in thy delights. How
   wonderful is the character of that death, which was all but swallowed
   up in penal sufferings, had it not been over and above absorbed in
   delights! But here this discourse must now be closed; for we must make
   a new commencement in dealing with the words that follow.
     __________________________________________________________________

   [1236] Lev. xix. 18.

   [1237] Song of Sol. viii. 5, where Augustin, in dealbata, follows the
   Septuagint in their misreading and alteration of the original mnhmdbr,
   "from the wilderness" (as in chap. iii. 6), into mchbrrch ,mchlbnch, or
   some such participle. The Vulgate differs from Augustin, and reads
   correctly, de deserto, but interposes between this and the next clause
   another participial expression, deliciis affuens, abounding in
   delights. Our English version follows the original.--Tr.

   [1238] 1 Cor. xii. 25, 26.

   [1239] Ps. ciii. 5.

   [1240] 1 Cor. xv. 28.

   [1241] Col. iii. 3.

   [1242] Song of Sol. viii. 6.

   [1243] Matt. xxii. 37-40.

   [1244] 1 Cor. xiii. 1-3.

   [1245] Song of Sol. vii. 6, according to the Septuagint. It is very
   doubtful, however, whether the LXX. themselves held the meaning drawn
   from their version by Augustin. It seems all to depend on where they
   inserted the point of interrogation (;); and the mss. vary. The
   Vatican, that in common use, places it after agape (love), which could
   hardly have been Augustin's reading. Other mss. place it at the end of
   the verse, making the whole a single sentence, as in our English
   version. Augustin must have found the point immediately after hedunthes
   ("thou art pleasant"), thus disjoining agape from what precedes, and
   making it, with en truphais sou, a clause by itself. The Masoretic
   punctuation of the Hebrew gives some grounds for Augustin's reading:
   for there is a larger disjunctive accent over nmh ("thou art
   pleasant"), indicating the central pause of the verse; while the minor
   disjunctive under 'hvh may only be intended to make up by emphasis for
   the abruptness of the language.--Tr.
     __________________________________________________________________

   Tractate LXVI.

   Chapter XIII. 36-38.

   1. While the Lord Jesus was commending to the disciples that holy love
   wherewith they should love one another, "Simon Peter saith unto Him,
   Lord, whither goest Thou?" So, at all events, said the disciple to his
   Master, the servant to his Lord, as one who was prepared to follow.
   Just as for the same reason the Lord, who read in his mind the purpose
   of such a question, made him this reply: "Whither I go, thou canst not
   follow me now;" as if He said, In reference to the object of thy
   asking, thou canst not now. He does not say, Thou canst not; but "Thou
   canst not now." He intimated delay, without depriving of hope; and that
   same hope, which He took not away, but rather bestowed, in His next
   words He confirmed, by proceeding to say, "Thou shalt follow me
   afterwards." Why such haste, Peter? The Rock (petra) has not yet
   solidified thee by His Spirit. Be not lifted up with presumption, "Thou
   canst not now;" be not cast now into despair, "Thou shalt follow
   afterwards." But what does he say to this? "Why cannot I follow Thee
   now? I will lay down my life for Thy sake." He saw what was the kind of
   desire in his mind; but what the measure of his strength, he saw not.
   The weak man boasted of his willingness, but the Physician had an eye
   on the state of his health; the one promised, the Other foreknew: the
   ignorant was bold; He that foreknew all, condescended to teach. How
   much had Peter taken upon himself, by looking only at what he wished,
   and having no knowledge of what he was able! How much had he taken upon
   himself, that, when the Lord had come to lay down His life for His
   friends, and so for him also, he should have the assurance to offer to
   do the same for the Lord; and while as yet Christ's life was not laid
   down for himself, he should promise to lay down his own life for
   Christ! "Jesus" therefore "answered him, Wilt thou lay down thy life
   for my sake?" Wilt thou do for me what I have not yet done for thee?
   "Wilt thou lay down thy life for my sake?" Canst thou go before, who
   art unable to follow? Why dost thou presume so far? what dost thou
   think of thyself? what dost thou imagine thyself to be? Hear what thou
   art: "Verily, verily, I say unto thee, The cock shall not crow, till
   thou hast denied me thrice." See, that is how thou wilt speedily become
   manifest to thyself, who art now talking so loftily, and knowest not
   that thou art but a child. Thou promisest me thy death, and thou wilt
   deny me thy life. Thou, who now thinkest thyself able to die for me,
   learn to live first for thyself; for in fearing the death of thy flesh,
   thou wilt occasion the death of thy soul. Just as much as it is life to
   confess Christ, it is death to deny Him.

   2. Or was it that the Apostle Peter, as some with a perverse kind of
   favor strive to excuse him, [1246] did not deny Christ, because, when
   questioned by the maid, he replied that he did not know the man, as the
   other evangelists more expressly affirm? As if, indeed, he that denies
   the man Christ does not deny Christ; and so denies Him in respect of
   what He became on our account, that the nature He had given us might
   not be lost. Whoever, therefore, acknowledges Christ as God, and
   disowns Him as man, Christ died not for him; for as man it was that
   Christ died. He who disowns Christ as man, finds no reconciliation to
   God by the Mediator. For there is one God, and one Mediator between God
   and men, the man Christ Jesus. [1247] He that denies Christ as man is
   not justified: for as by the disobedience of one man, many were made
   sinners; so also by the obedience of one man shall many be made
   righteous. [1248] He that denies Christ as man, shall not rise again
   into the resurrection of life; for by man is death, and by man is also
   the resurrection of the dead: for as in Adam all die, even so in Christ
   shall all be made alive. [1249] And by what means is He the Head of the
   Church, but by His manhood, because the Word was made flesh, that is,
   God, the Only-begotten of God the Father, became man. And how then can
   one be in the body of Christ who denies the man Christ? Or how can one
   be a member who disowns the Head? But why linger over a multitude of
   reasons when the Lord Himself undoes all the windings of human
   argumentation? For He says not, The cock shall not crow till thou hast
   denied the man; or, as He was wont to speak in His more familiar
   condescension with men, The cock shall not crow till thou hast thrice
   denied the Son of man; but He says, "till thou hast denied me thrice."
   What is that "me," but just what He was, and what was He but Christ?
   Whatever of Him, therefore, he denied, he denied Himself, he denied the
   Christ, he denied the Lord his God. For Thomas also, his
   fellow-disciple, when he exclaimed, "My Lord and my God," did not
   handle the Word, but only His flesh; and laid not his inquisitive hands
   on the incorporeal nature of God, but on His human body. [1250] And so
   he touched the man, and yet recognized his God. If, then, what the
   latter touched, Peter denied; what the latter invoked, Peter offended.
   "The cock shall not crow till thou hast denied me thrice." Although
   thou say, "I know not the man;" although thou say, "Man, I know not
   what thou sayest;" although thou say, "I am not one of His disciples;"
   [1251] thou wilt be denying me. If, which it were sinful to doubt,
   Christ so spake, and foretold the truth, then doubtless Peter denied
   Christ. Let us not accuse Christ in defending Peter. Let infirmity
   acknowledge its sin; for there is no falsehood in the Truth. When
   Peter's infirmity acknowledged its sin, his acknowledgment was full;
   and the greatness of the evil he had committed in denying Christ, he
   showed by his tears. He himself reproves his defenders, and for their
   conviction, brings his tears forward as witnesses. Nor have we, on our
   part, in so speaking, any delight in accusing the first of the
   apostles; but in looking on him, we ought to take home the lesson to
   ourselves, that no man should place his confidence in human strength.
   For what else had our Teacher and Saviour in view, but to show us, by
   making the first of the apostles himself an example, that no one ought
   in any way to presume of himself? And that, therefore, really took
   place in Peter's soul, for which he gave cause in his body. And yet he
   did not go before in the Lord's behalf, as he rashly presumed, but did
   so otherwise than he reckoned. For before the death and resurrection of
   the Lord, he both died when he denied, and returned to life when he
   wept; but he died, because he himself had been proud in his
   presumption, and he lived again, because that Other had looked on him
   with kindness.
     __________________________________________________________________

   [1246] See Ambrose, on Luke xxii.

   [1247] 1 Tim. ii. 5.

   [1248] Rom. v. 19.

   [1249] 1 Cor. xv. 21, 22.

   [1250] Chap. xx. 27, 28.

   [1251] Matt. xxvi. 34, 69-74, and Luke xxii. 55-60.
     __________________________________________________________________

   Tractate LXVII.

   Chapter XIV. 1-3.

   1. Our special attention, brethren, must be earnestly turned to God, in
   order that we may be able to obtain some intelligent apprehension of
   the words of the holy Gospel, which have just been ringing in our ears.
   For the Lord Jesus saith: "Let not your heart be troubled. Believe
   [1252] in God, and believe [or, believe also] in me." That they might
   not as men be afraid of death, and so be troubled, He comforts them by
   affirming Himself also to be God. "Believe," He says, "in God, believe
   also in me." For it follows as a consequence, that if ye believe in
   God, ye ought to believe also in me: which were no consequence if
   Christ were not God. "Believe in God, and believe in" Him, who, by
   nature and not by robbery, is equal with God; for He emptied Himself;
   not, however, by losing the form of God, but by taking the form of a
   servant. [1253] You are afraid of death as regards this servant form,
   "let not your heart be troubled," the form of God will raise it again.

   2. But why have we this that follows, "In my Father's house are many
   mansions," but that they were also in fear about themselves? And
   therein they might have heard the words, "Let not your heart be
   troubled." For, was there any of them that could be free from fear,
   when Peter, the most confident and forward of them all, was told, "The
   cock shall not crow till thou hast denied me thrice"? [1254]
   Considering themselves, therefore, beginning with Peter, as destined to
   perish, they had cause to be troubled: but when they now hear, "In my
   Father's house are many mansions: if it were not so, I would have told
   you; for I go to prepare a place for you," they are revived from their
   trouble, made certain and confident that after all the perils of
   temptations they shall dwell with Christ in the presence of God. For,
   albeit one is stronger than another, one wiser than another, one more
   righteous than another, "in the Father's house there are many
   mansions;" none of them shall remain outside that house, where every
   one, according to his deserts, is to receive a mansion. All alike have
   that penny, which the householder orders to be given to all that have
   wrought in the vineyard, making no distinction therein between those
   who have labored less and those who have labored more: [1255] by which
   penny, of course, is signified eternal life, whereto no one any longer
   lives to a different length than others, since in eternity life has no
   diversity in its measure. But the many mansions point to the different
   grades of merit in that one eternal life. For there is one glory of the
   sun, another glory of the moon, and another glory of the stars: for one
   star differeth from another star in glory; and so also the resurrection
   of the dead. The saints, like the stars in the sky, obtain in the
   kingdom different mansions of diverse degrees of brightness; but on
   account of that one penny no one is cut off from the kingdom; and God
   will be all in all [1256] in such a way, that, as God is love, [1257]
   love will bring it about that what is possessed by each will be common
   to all. For in this way every one really possesses it, when he loves to
   see in another what he has not himself. There will not, therefore, be
   any envying amid this diversity of brightness, since in all of them
   will be reigning the unity of love.

   3. Every Christian heart, therefore, must utterly reject the idea of
   those who imagine that there are many mansions spoken of, because there
   will be some place outside the kingdom of heaven, which shall be the
   abode of those blessed innocents who have departed this life without
   baptism, because without it they cannot enter the kingdom of heaven.
   Faith like this is not faith, inasmuch as it is not the true and
   catholic faith. Are you not so foolish and blinded with carnal
   imaginations as to be worthy of reprobation, if you should thus
   separate the mansion, I say not of Peter and Paul, or any of the
   apostles, but even of any baptized infant from the kingdom of heaven;
   do you not think yourselves deserving of reprobation in thus putting a
   separation between these and the house of God the Father? For the
   Lord's words are not, In the whole world, or, In all creation, or, In
   everlasting life and blessedness, there are many mansions; but He says,
   "In my Father's house are many mansions." Is not that the house where
   we have a building of God, a house not made with hands, eternal in the
   heavens? [1258] Is not that the house whereof we sing to the Lord,
   "Blessed are they that dwell in Thy house; they shall praise Thee for
   ever and ever"? [1259] Will you then venture to separate from the
   kingdom of heaven the house, not of every baptized brother, but of God
   the Father Himself, to whom all we who are brethren say, "Our Father,
   who art in heaven," [1260] or divide it in such a way as to make some
   of its mansions inside, and some outside, the kingdom of heaven? Far,
   far be it from those who desire to dwell in the kingdom of heaven, to
   be willing to dwell in such folly with you: far be it, I say, that
   since every house of sons that are reigning can be nowhere else but in
   the kingdom, any part of the royal house itself should be outside the
   kingdom.

   4. "And if I go," He says, "and prepare a place for you, I will come
   again, and receive you unto myself; that where I am, there ye may be
   also. And whither I go ye know, and the way ye know." O Lord Jesus, how
   goest Thou to prepare a place, if there are already many mansions in
   Thy Father's house, where Thy people shall dwell with Thyself? Or if
   Thou receivest them unto Thyself, how wilt Thou come again, who never
   withdrawest Thy presence? Such subjects as these, beloved, were we to
   attempt to explain them with such brevity as seems within the proper
   bounds of our discourse to-day, would certainly suffer in clearness
   from compression, and the very brevity would become itself a second
   obscurity; we shall therefore defer this debt, which the bounty of our
   Family-head will enable us to repay at a more suitable opportunity.
     __________________________________________________________________

   [1252] A few of the mss. have "ye believe," after the Vulgate: the
   Greek verb also, pisteuete which occurs twice in this clause, is
   doubtful, signifying, ye believe, or, believe (imperative).--Migne.

   [1253] Phil. ii. 6, 7.

   [1254] Chap. xiii. 38.

   [1255] Matt. xx. 9.

   [1256] 1 Cor. xv. 41, 42, 28.

   [1257] 1 John iv. 8.

   [1258] 2 Cor. v. 1.

   [1259] Ps. lxxxiv. 4.

   [1260] Matt. vi. 9.
     __________________________________________________________________

   Tractate LXVIII.

   on the same passage.

   1. We acknowledge, beloved brethren, that we are owing you, and ought
   now to repay, what was left over for consideration, how we can
   understand that there is no real mutual contrariety between these two
   statements, namely, that after saying, "In my Father's house are many
   mansions: if it were not so, I would have told you, that I go to
   prepare a place for you;"--where He makes it clear enough that He said
   so to them for the very reason that there are many mansions there
   already, and there is no need of preparing any; [1261] --the Lord again
   says: "And if I go and prepare a place for you, I will come again and
   receive you unto myself; that where I am, there ye may be also." How is
   it that He goes and prepares a place, if there are many mansions
   already? If there were not such, He would have said, "I go to prepare."
   Or if the place has still to be prepared, would He not then also
   properly have said, "I go to prepare"? Are these mansions in existence
   already, and yet needing still to be prepared? For if they were not in
   existence, He would have said, "I go to prepare." And yet, because
   their present state of existence is such as still to stand in need of
   preparation, He does not go to prepare them in the same sense as they
   already exist; but if He go and prepare them as they shall be
   hereafter, He will come again and receive His own to Himself: that
   where He is, there they may be also. How then are there mansions in the
   Father's house, and these not different ones but the same, which
   already exist in a sense in which they can admit of no preparation, and
   yet do not exist, inasmuch as they are still to be prepared? How are we
   to think of this, but in the same way as the prophet, who also declares
   of God, that He has [already] made that which is yet to be. For he says
   not, Who will make what is yet to be, but, "Who has made what is yet to
   be." [1262] Therefore He has both made such things and is yet to make
   them. For they have not been made at all if He has not made them; nor
   will they ever be if He make them not Himself. He has made them
   therefore in the way of fore-ordaining them; He has yet to make them in
   the way of actual elaboration. Just as the Gospel plainly intimates
   when He chose His disciples, that is to say, at the time of His calling
   them; [1263] and yet the apostle says, "He chose us before the
   foundation of the world," [1264] to wit, by predestination, not by
   actual calling. "And whom He did predestinate, them He also called;"
   [1265] He hath chosen by predestination before the foundation of the
   world, He chooses by calling before its close. And so also has He
   prepared those mansions, and is still preparing them and He who has
   already made the things which are yet to be, is now preparing, not
   different ones, but the very mansions He has already prepared: what He
   has prepared in predestination, He is preparing by actual working.
   Already, therefore, they are, as respects predestination; if it were
   not so, He would have said, I will go and prepare, that is, I will
   predestinate. But because they are not yet in a state of practical
   preparedness, He says, "And if I go and prepare a place for you, I will
   come again, and receive you unto myself."

   2. But He is in a certain sense preparing the dwellings by preparing
   for them the dwellers. As, for instance, when He said, "In my Father's
   house are many dwellings," what else can we suppose the house of God to
   mean but the temple of God? And what that is, ask the apostle, and he
   will reply, "For the temple of God is holy, which [temple] ye are."
   [1266] This is also the kingdom of God, which the Son is yet to deliver
   up to the Father; and hence the same apostle says, "Christ, the
   beginning, and then they that are Christ's in His presence; then
   [cometh] the end, when He shall have delivered up the kingdom to God,
   even the Father;" [1267] that is, those whom He has redeemed by His
   blood, He shall then have delivered up to stand before His Father's
   face. This is that kingdom of heaven whereof it is said, "The kingdom
   of heaven is likened unto a man who sowed good seed in his field. But
   the good seed are the children of the kingdom;" and although now they
   are mingled with tares, at the end the King Himself shall send forth
   His angels, "and they shall gather out of His kingdom all things that
   offend. Then shall the righteous shine forth as the sun in the kingdom
   of their Father." [1268] The kingdom will shine forth in the kingdom
   when [those that are] the kingdom shall have reached the kingdom; just
   as we now pray when we say, "Thy kingdom come." [1269] Even now,
   therefore, already is the kingdom called, but only as yet being called
   together. For if it were not now called, it could not be then said,
   "They shall gather out of His kingdom everything that offends." But the
   realm is not yet reigning. Accordingly it is already so far the
   kingdom, that when all offences shall have been gathered out of it, it
   shall then attain to sovereignty, so as to possess not merely the name
   of a kingdom, but also the power of government. For it is to this
   kingdom, standing then at the right hand, that it shall be said in the
   end, "Come, ye blessed of my Father, receive the kingdom;" [1270] that
   is, ye who were the kingdom, but without the power to rule, come and
   reign; that what you formerly were only in hope, you may now have the
   power to be in reality. This house of God, therefore, this temple of
   God, this kingdom of God and kingdom of heaven, is as yet in the
   process of building, of construction, of preparation, of assembling. In
   it there will be mansions, even as the Lord is now preparing them; in
   it there are such already, even as the Lord has already ordained them.

   3. But why is it that He went away to make such preparation, when, as
   it is certainly we ourselves that are the subjects in need of
   preparation, His doing so will be hindered by leaving us behind? I
   explain it, Lord, as I can: it was surely this Thou didst signify by
   the preparation of those mansions, that the just ought to live by
   faith. [1271] For he who is sojourning at a distance from the Lord has
   need to be living by faith, because by this we are prepared for
   beholding His countenance. [1272] For "blessed are the pure in heart,
   for they shall see God;" [1273] and "He purifieth their hearts by
   faith." [1274] The former we find in the Gospel, the latter in the Acts
   of the Apostles. But the faith by which those who are yet to see God
   have their hearts purified, while sojourning at a distance here,
   believeth what it doth not see; for if there is sight, there is no
   longer faith. Merit is accumulating now to the believer, and then the
   reward is paid into the hand of the beholder. Let the Lord then go and
   prepare us a place; let Him go, that He may not be seen; and let Him
   remain concealed, that faith may be exercised. For then is the place
   preparing, if it is by faith we are living. Let the believing in that
   place be desired, that the place desired may itself be possessed; the
   longing of love is the preparation of the mansion. Prepare thus, Lord,
   what Thou art preparing; for Thou art preparing us for Thyself, and
   Thyself for us, inasmuch as Thou art preparing a place both for Thyself
   in us, and for us in Thee. For Thou hast said, "Abide in me, and I in
   you." [1275] As far as each one has been a partaker of Thee, some less,
   some more, such will be the diversity of rewards in proportion to the
   diversity of merits; such will be the multitude of mansions to suit the
   inequalities among their inmates; but all of them, none the less,
   eternally living, and endlessly blessed. Why is it that Thou goest
   away? Why is it Thou comest again? If I understand Thee aright, Thou
   withdrawest not Thyself either from the place Thou goest from, or from
   the place Thou comest from: Thou goest away by becoming invisible, Thou
   comest by again becoming manifest to our eyes. But unless Thou
   remainest to direct us how we may still be advancing in goodness of
   life, how will the place be prepared where we shall be able to dwell in
   the fullness of joy? Let what we have said suffice on the words which
   have been read from the Gospel as far as "I will come again, and
   receive you to myself." But the meaning of what follows, "That where I
   am, there ye may be also; and whither I go ye know, and the way ye
   know," we shall be in a better condition--after the question put by the
   disciple, that follows, and which we also may be putting, as it were,
   through him--for hearing, and more suitably situated for making the
   subject of our discourse.
     __________________________________________________________________

   [1261] The apparent contrariety that Augustin here deals with, partly
   arises from a mistaken interpretation of the second half of verse 2, as
   given above. His Latin version read, si quo minus, dixissem vobis quia
   vado, etc., and is a close verbal rendering of the original text, as
   found in several mss.,--ei de me, eipon an humin, hoti
   poreuomai,--although some others omit the hoti. But while verbally
   exact, grammatical accuracy and a fair exegesis will admit of a pause
   after humin (vobis), as the general sense of the passage requires. Oti
   might thus be used in the sense of "because;" or, as it often is, as a
   particle introducing a direct statement.--Tr.

   [1262] Isa. xlv. 11, according to the Septuagint, whose reading, as
   usual, is followed by Augustin, although here a very manifest
   mistranslation of the Hebrew. The words are, "Thus saith Jehovah, the
   Holy One of Israel (vytsrv h'ytvt s'lvny) and his Maker, Ask me of
   things to come," etc. This is the rendering really in accordance with
   the usual Hebrew idiom, with the sense of the passage itself, and with
   the frequent use of Yotser (Maker) by Isaiah. It is that also approved
   by the Masoretic pointing, and followed generally by the other
   translations, including the Vulgate, which has: plastes ejus: ventura
   interrogate me, etc. The LXX., however, make ha'othiyyoth dependent on
   yots'ro (notwithstanding its own suffix), instead of the verb that
   follows, and reads, ho poiesas (auton in some copies) ta eperchomena,
   which Augustin renders in the text: qui fecit quæ futura sunt.--Tr.

   [1263] Luke vi. 13.

   [1264] Eph. i. 4.

   [1265] Rom. viii. 30.

   [1266] 1 Cor. iii. 17.

   [1267] 1 Cor. xv. 23, 24.

   [1268] Matt. xiii. 24, 38-43.

   [1269] Matt. vi. 10.

   [1270] Matt. xxv. 34.

   [1271] Rom. i. 17.

   [1272] 2 Cor. v. 6-8.

   [1273] Matt. v. 8.

   [1274] Acts xv. 9.

   [1275] Chap. xv. 4.
     __________________________________________________________________

   Tractate LXIX.

   Chapter XIV. 4-6.

   1. We have now the opportunity, dearly, beloved, as far as we can, of
   understanding the earlier words of the Lord from the later, and His
   previous statements by those that follow, in what you have heard was
   His answer to the question of the Apostle Thomas. For when the Lord was
   speaking above of the mansions, of which He both said that they already
   were in His Father's house, and that He was going to prepare them;
   where we understood that those mansions already existed in
   predestination, and are also being prepared through the purifying by
   faith of the hearts of those who are hereafter to inhabit them, seeing
   that they themselves are the very house of God; and what else is it to
   dwell in God's house than to be in the number of His people, since His
   people are at the same time in God, and God in them? To make this
   preparation the Lord departed, that by believing in Him, though no
   longer visible, the mansion, whose outward form is always hid in the
   future, may now by faith be prepared: for this reason, therefore, He
   had said, "And if I go away and prepare a place for you, I will come
   again, and receive you to myself; that where I am, there ye may be
   also. And whither I go ye know, and the way ye know." In reply to this,
   "Thomas saith unto Him, Lord, we know not whither Thou goest: and how
   can we know the way?" Both of these the Lord had said that they knew;
   both of them this other declares that he does not know, to wit, the
   place to which, and the way whereby, He is going. But he does not know
   that he is speaking falsely; they knew, therefore, and did not know
   that they knew. He will convince them that they already know what they
   imagine themselves still to be ignorant of. "Jesus saith unto him, I am
   the way, and the truth, and the life." What, brethren, does He mean?
   See, we have just heard the disciple asking, and the Master
   instructing, and we do not yet, even after His voice has sounded in our
   ears, apprehend the thought that lies hid in His words. But what is it
   we cannot apprehend? Could His apostles, with whom He was talking, have
   said to Him, We do not know Thee? Accordingly, if they knew Him, and He
   Himself is the way, they knew the way; if they knew Him who is Himself
   the truth, they knew the truth; if they knew Him who is also the life,
   they knew the life. Thus, you see, they were convinced that they knew
   what they knew not that they knew.

   2. What is it, then, that we also have not apprehended in this
   discourse? What else, think you, brethren, but just that He said, "And
   whither I go ye know, and the way ye know"? And here we have discovered
   that they knew the way, because they knew Him who is the way: the way
   is that by which we go; but is the way the place also to which we go?
   And yet each of these He said that they knew, both whither He was
   going, and the way. There was need, therefore, for His saying, "I am
   the way," in order to show those who knew Him that they knew the way,
   which they thought themselves ignorant of; but what need was there for
   His saying, "I am the way, and the truth, and the life," when, after
   knowing the way by which He went, they had still to learn whither He
   was going, but just because it was to the truth and to the life He was
   going? By Himself, therefore, He was going to Himself. And whither go
   we, but to Him, and by what way go we, but by Him? He, therefore, went
   to Himself by Himself, and we by Him to Him; yea, likewise both He and
   we go thus to the Father. For He says also in another place of Himself,
   "I go to the Father;" [1276] and here on our account He says, "No man
   cometh unto the Father but by me." And in this way, He goeth by Himself
   both to Himself and to the Father, and we by Him both to Him and to the
   Father. Who can apprehend such things save he who has spiritual
   discernment? and how much is it that even he can apprehend, although
   thus spiritually discerning? Brethren, how can you desire me to explain
   such things to you? Only reflect how lofty they are. You see what I am,
   I see what you are; in all of us the body, which is corrupted, burdens
   the soul, and the earthly tabernacle weigheth down the mind that museth
   upon many things. [1277] Do we think we can say, "To Thee have I lifted
   up my soul, O Thou that dwellest in the heavens"? [1278] But burdened
   as we are with so great a weight, under which we groan, how shall I
   lift up my soul unless He lift it with me who laid His own down for me?
   I shall speak then as I can, and let each of you who is able receive
   it. As He gives, I speak; as He gives, the receiver receiveth; and as
   He giveth, there is faith for him who cannot yet receive with
   understanding. For, saith the prophet, "If ye will not believe, ye
   shall not understand." [1279]

   3. Tell me, O my Lord, what to say to Thy servants, my fellow-servants.
   The Apostle Thomas had Thee before him in order to ask Thee questions,
   and yet could not understand Thee unless he had Thee within him; I ask
   Thee because I know that Thou art over me; and I ask, seeking, as far
   as I can, to let my soul diffuse itself in that same region over me
   where I may listen to Thee, who usest no external sound to convey Thy
   teaching. Tell me, I pray, how it is that Thou goest to Thyself. Didst
   Thou formerly leave Thyself to come to us, especially as Thou camest
   not of Thyself, but the Father sent Thee? I know, indeed, that Thou
   didst empty Thyself; but in taking the form of a servant, [1280] it was
   neither that Thou didst lay down the form of God as something to return
   to, or that Thou lost it as something to be recovered; and yet Thou
   didst come, and didst place Thyself not only before the carnal eyes,
   but even in the very hands of men. And how otherwise save in Thy flesh?
   By means of this Thou didst come, yet abiding where Thou wast; by this
   means Thou didst return, without leaving the place to which Thou hadst
   come. If, then, by such means Thou didst come and return, by such means
   doubtless Thou art not only the way for us to come unto Thee, but wast
   the way also for Thyself to come and to return. For when Thou didst
   return to the life, which Thou art Thyself, then of a truth that same
   flesh of Thine Thou didst bring from death unto life. The Word of God,
   indeed, is one thing, and man another; but the Word was made flesh, or
   became man. And so the person of the Word is not different from that of
   the man, seeing that Christ is both in one person; and in this way,
   just as when His flesh died. Christ died, and when His flesh was
   buried, Christ was buried (for thus with the heart we believe unto
   righteousness, and thus with the mouth do we make confession unto
   salvation [1281] ); so when the flesh came from death unto life, Christ
   came to life. And because Christ is the Word of God, He is also the
   life. And thus in a wonderful and ineffable manner He, who never laid
   down or lost Himself, came to Himself. But God, as was said, had come
   through the flesh to men, the truth to liars; for God is true, and
   every man a liar. [1282] When, therefore, He withdrew His flesh from
   amongst men, and carried it up there where no liar is found, He also
   Himself--for the Word was made flesh--returned by Himself, that is, by
   His flesh, to the truth, which is none other but Himself. And this
   truth, we cannot doubt, although found amongst liars, He preserved even
   in death; for Christ was once dead, but never false.

   4. Take an example, very different in character and wholly inadequate,
   yet in some lit tle measure helpful to the understanding of God, from
   things that are in peculiarly intimate subjection to God. See here in
   my own case, while as far as pertains to my mind I am just the same as
   yourselves, if I keep silence I am so to myself; but if I speak to you
   something suited to your understanding, in a certain sense I go forth
   to you without leaving myself, but at the same time approach you and
   yet quit not the place from which I proceed. But when I cease speaking,
   I return in a kind of way to myself, and in a kind of way I remain with
   you, if you retain what you have heard in the discourse I am
   delivering. And if the mere image that God made is capable of this,
   what may not God, the very image of God, not made by, but born of God;
   whose body, wherein He came forth to us and returned from us, has not
   ceased to be, like the sound of my voice, but abides there, where it
   shall die no more, and death shall have no more dominion over it?
   [1283] Much more, perhaps, might and ought to have been said on these
   words of the Gospel; but your souls ought not to be burdened with
   spiritual food, however pleasant, especially as the spirit is willing,
   but the flesh is weak. [1284]
     __________________________________________________________________

   [1276] Chap. xvi. 10.

   [1277] Wisd. ix. 15.

   [1278] Ps. cxxiii. 1.

   [1279] Isa. vii. 9, according to LXX., which reads, ean me pisteusete,
   oude me sunete. t'mnz, however, will scarcely admit the meaning of
   "understand" (sunete). There is a play in the Hebrew upon the verb 'my,
   which is the one used in both clauses, first in the Hiphil, where it
   means to cleave fast to, to show a firm trust in; and secondly, in the
   Niphal, to be held fast, to be confirmed in one's trust. Hence the
   rendering of our English Bible is more correct: "If ye will not
   believe, surely ye shall not be established."--Tr.

   [1280] Phil. ii. 7.

   [1281] Rom. x. 10.

   [1282] Rom. iii. 4.

   [1283] Rom. vi. 9.

   [1284] Matt. xxvi. 41.
     __________________________________________________________________

   Tractate LXX.

   Chapter XIV. 7-10.

   1. The words of the holy Gospel, brethren, are rightly understood only
   if they are found to be in harmony with those that precede; for the
   premises ought to agree with the conclusion, when it is the Truth that
   speaks. The Lord had said before, "And if I go and prepare a place for
   you, I will come again and receive you unto myself; that where I am,
   there ye may be also:" and then had added, "And whither I go ye know,
   and the way ye know;" and showed that all He said was that they knew
   Himself. What, therefore, the meaning was of His going to Himself by
   Himself,--for He also lets the disciples see that it is by Him that
   they are to come to Him,--we have already told you, as we could, in our
   last discourse. When He says, therefore, "That where I am, there ye may
   be also," where else were they to be but in Himself? In this way is He
   also in Himself, and they, therefore, are just where He is, that is, in
   Himself. Accordingly, He Himself is that eternal life which is yet to
   be ours, when He has received us unto Himself; and as He is that life
   eternal, so is it in Him, that where He is there shall we be also, that
   is to say, in Himself. "For as the Father hath life in Himself," and
   certainly that life which He has is in no wise different from what He
   is Himself as its possessor, "so hath He given to the Son to have life
   in Himself," [1285] inasmuch as He is the very life which He hath in
   Himself. But shall we then actually be what He is, (namely), the life,
   when we shall have begun our existence in that life, that is, in
   Himself? Certainly not, for He, by His very existence as the life, hath
   life, and is Himself what He hath; and as the life, is in Him, so is He
   in Himself: but we are not that life, but partakers of His life, and
   shall be there in such wise as to be wholly incapable of being in
   ourselves what He is, but so as, while ourselves not the life, to have
   Him as our life, who has Himself the life on this very account that He
   Himself is the life. In short, He both exists unchangeably in Himself
   and inseparably in the Father. But we, when wishing to exist in
   ourselves, were thrown into inward trouble regarding ourselves, as is
   expressed in the words, "My soul is cast down within me:" [1286] and
   changing from bad to worse, cannot even remain as we were. But when by
   Him we come unto the Father, according to His own words, "No man cometh
   unto the Father but by me," and abide in Him, no one shall be able to
   separate us either from the Father or from Him.

   2. Connecting, therefore, His previous words with those that follow, He
   proceeded to say, "If ye had known me, ye should certainly have known
   my Father also." This conforms to His previous words, "No man cometh
   unto the Father but by me." And then He adds: "And from henceforth ye
   know Him, and have seen Him." But Philip, one of the apostles, not
   understanding what he had just heard, said, "Lord, show us the Father,
   and it sufficeth us." And the Lord replied to him, "Have I been so long
   time with you, and yet have ye not known me, Philip? he that seeth me,
   seeth also the Father." Here you see He complains that He had been so
   long time with them, and yet He was not known. But had He not Himself
   said, "And whither I go ye know, and the way ye know;" and on their
   saying that they knew it not, had convinced them that they did know, by
   adding the words: "I am the way, and the truth, and the life"? How,
   then, says He now, "Have I been so long time with you, and have ye not
   known me?" when, in fact, they knew both whither He went and the way,
   on no other grounds save that they really knew Himself? But this
   difficulty is easily solved by saying that some of them knew Him, and
   others did not, and that Philip was one of those who did not know Him;
   so that, when He said, "And whither I go ye know, and the way ye know,"
   He is understood as having spoken to those that knew, and not to
   Philip, who has it said to him, "Have I been so long time with you, and
   have ye not known me, Philip?" To such, then, as already knew the Son,
   was it now also said of the Father, "And from henceforth ye know Him,
   and have seen Him:" for such words were used because of the all-sided
   likeness subsisting between the Father and the Son; so that, because
   they knew the Son, they might henceforth be said to know the Father.
   Already, therefore, they knew the Son, if not all of them, those at
   least to whom it is said, "And whither I go ye know, and the way ye
   know;" for He is Himself the way. But they knew not the Father, and so
   have also to hear, "If ye have known me, ye have known my Father also;"
   that is, through me ye have known Him also. For I am one, and He
   another. But that they might not think Him unlike, He adds, "And from
   henceforth ye know Him, and have seen Him." For they saw His perfectly
   resembling Son, but needed to have the truth impressed on them, that
   exactly such as was the Son whom they saw, was the Father also whom
   they did not see. And to this points what is afterwards said to Philip,
   "He that seeth me, seeth also the Father." Not that He Himself was
   Father and Son, which is a notion of the Sabellians, who are also
   called Patripassians, [1287] condemned by the Catholic faith; but that
   Father and Son are so alike, that he who knoweth one knoweth both. For
   we are accustomed to speak in this way of two who closely resemble each
   other, to those who are in the habit of seeing one of them, and wish to
   know what like the other is, so that we say, In seeing the one, you
   have seen the other. In this way, then, is it said "He that seeth me,
   seeth also the Father." Not, certainly, that He who is the Son is also
   the Father, but that the Son in no respect disagrees with the likeness
   of the Father. For had not the Father and Son been two persons, it
   would not have been said, "If ye have known me, ye have known my Father
   also." Such is certainly the case for "no one," He says, "cometh unto
   the Father but by me: if ye have known me, ye have known my Father
   also;" because it is I, who am the only way to the Father, that will
   lead you to Him, that He also may Himself become known to you. But as I
   am in all respects His perfect image, "from henceforth ye know Him" in
   knowing me; "and have seen Him," if you have seen me with the spiritual
   eyesight of the soul.

   3. Why, then, Philip, dost thou say, "Show us the Father, and it
   sufficeth us? Have I been so long time with you, and yet have ye not
   known me, Philip? He that seeth me, seeth the Father also." If it
   interests thee much to see this, believe at least what thou seest not.
   For "how," He says, "sayest thou, Show us the Father?" If thou hast
   seen me, who am His perfect likeness, thou hast seen Him to whom I am
   like. And if thou canst not directly see this, "believest thou not," at
   least, "that I am in the Father, and the Father in me?" But Philip
   might say here, "I see Thee indeed, and believe Thy full likeness to
   the Father; but is one to be reproved and rebuked because, when he sees
   one who bears a likeness to another, he wishes to see that other to
   whom he is like? I know, indeed, the image, but as yet I know only the
   one without the other; it is not enough for me, unless I know that
   other whose likeness he bears. Show us, therefore, the Father, and it
   sufficeth us." But the Master really reproved the disciple because He
   saw into the heart of his questioner. For it was with the idea, as if
   the Father were somehow better than the Son, that Philip had the desire
   to know the Father: and so he did not even know the Son, because
   believing that He was inferior to another. It was to correct such a
   notion that it was said, "He that seeth me, seeth the Father also. How
   sayest thou, Show us the Father?" I see the meaning of thy words: it is
   not the original likeness thou seekest to see, but it is that other
   thou thinkest the superior. "Believest thou not that I am in the
   Father, and the Father in me?" Why desirest thou to dis cover some
   distance between those who are thus alike? why cravest thou the
   separate knowledge of those who cannot be separated? What, after this,
   He says not only to Philip, but to all of them together, must not now
   be thrust into a corner, in order that, by His help, it may be the more
   carefully expounded.
     __________________________________________________________________

   [1285] Chap. v. 26.

   [1286] Ps. xlii. 6.

   [1287] That is, those who ascribed suffering to the Father; because the
   Sabellians, denying the distinct personality of the Son, and regarding
   Him as only a special revelation of God the Father, were chargeable,
   therefore, with holding that it was God the Father who really suffered
   and died on the cross.--Tr.
     __________________________________________________________________

   Tractate LXXI.

   Chapter XIV. 10-14.

   1. Give close attention, and try to understand, beloved; for while it
   is we who speak it is He Himself who never withdraweth His presence
   from us who is our Teacher. The Lord saith, what you have just heard
   read, "The words that I speak unto you, I speak not of myself: but the
   Father, that dwelleth in me, He doeth the works." Even His words, then,
   are works? Clearly so. For surely he that edifies a neighbor by what he
   says, works a good work. But what mean the words, "I speak not of
   myself," but, I who speak am not of myself? Hence He attributes what He
   does to Him, of whom He, that doeth them, is. For the Father is not God
   [as born, etc.] of any one else, while the Son is God, as equal,
   indeed, to the Father, but [as born] of God the Father. Therefore the
   former is God, but not of God; and the Light, but not of light: whereas
   the latter is God of God, Light of Light.

   2. For in connection with these two clauses,--the one where it is said,
   "I speak not of myself;" and the other, which runs, "but the Father
   that dwelleth in me, He doeth the works,"--we are opposed by two
   different classes of heretics, who, by each of them holding only to one
   clause, run off, not in one, but opposite directions, and wander far
   from the pathway of truth. For instance, the Arians say, See here, the
   Son is not equal to the Father, He speaketh not of Himself. The
   Sabellians, or Patripassians, on the other hand, say, See, He who is
   the Father is also the Son; for what else is this, "The Father that
   dwelleth in me, He doeth the works," but I that do them dwell in
   myself? You make contrary assertions, and that not only in the sense
   that any one thing is false, that is, contrary to truth, but in this
   also, when two things that are both false contradict one another. In
   your wanderings you have taken opposite directions; midway between the
   two is the path you have left. You are a far longer distance apart from
   each other than from the very way you have both forsaken. Come hither,
   you from the one side, and you from the other: pass not across, the one
   to the other, but come from both sides to us, and make this the place
   of your mutual meeting. Ye Sabellians, acknowledge the Being you
   overlook; Arians, set Him whom you subordinate in His place of
   equality, and you will both be walking with us in the pathway of truth.
   For you have grounds on both sides that make mutual admonition a duty.
   Listen, Sabellian: so far is the Son from being the same as the Father,
   and so truly is He another, that the Arian maintains His inferiority to
   the Father. Listen, Arian: so truly is the Son equal to the Father,
   that the Sabellian declares Him to be identical with the Father. Do
   thou restore the personality thou hast abstracted, and thou, the full
   dignity thou hast lowered, and both of you stand together on the same
   ground as ourselves: because the one of you [who has been an Arian],
   for the conviction of the Sabellian, never lets out of sight the
   personality of Him who is distinct from the Father, and the other [who
   has been a Sabellian] takes care, for the conviction of the Arian, of
   not impairing the dignity of Him who is equal with the Father. For to
   both of you He cries, "I and my Father are one." [1288] When He says
   "one," let the Arians listen; when He says, "we are," let the
   Sabellians give heed, and no longer continue in the folly of denying,
   the one, His equality [with the Father], the other, His distinct
   personality. If, then, in saying, "The words that I speak unto you, I
   speak not of myself," He is thereby accounted of a power so inferior,
   that what He doeth is not what He Himself willeth; listen to what He
   also said, "As the Father raiseth up the dead and quickeneth them, even
   so the Son quickeneth whom He will." And so likewise, if in saying,
   "The Father that dwelleth in me, He doeth the works," He is on that
   account not to be regarded as distinct in person from the Father, let
   us listen to His other words, "What things soever the Father doeth,
   these also doeth the Son likewise;" [1289] and He will be understood as
   speaking not of one person twice over, but of two who are one. But just
   because their mutual equality is such as not to interfere with their
   distinct personality, therefore He speaketh not of Himself, because He
   is not of Himself; and the Father also, that dwelleth in Him, Himself
   doeth the works, because He, by whom and with whom He doeth them, is
   not, save of [the Father] Himself. And then He goes on to say, "Believe
   ye not that I am in the Father, and the Father in me? Or else believe
   me for the very works' sake." Formerly it was Philip only who was
   reproved, but now, it is shown that he was not the only one there that
   needed reproof. "For the very works' sake," He says, "believe ye that I
   am in the Father, and the Father in me:" for had we been separated, we
   should have been unable to do any kind of work inseparably.

   3. But what is this that follows? "Verily, verily, I say unto you, He
   that believeth on me, the works that I do shall he do also; and greater
   works than these shall he do; because I go unto my Father. And
   whatsoever ye shall ask in my name, that will I do, that the Father may
   be glorified in the Son. If ye shall ask anything in my name, I will do
   it." And so He promised that He Himself would also do those greater
   works. Let not the servant exalt himself above his Lord, or the
   disciple above his Master. [1290] He says that they will do greater
   works than He doeth Himself; but it is all by His doing such in or by
   them, and not as if they did them of themselves. Hence the song that is
   addressed to Him, "I will love Thee, O Lord, my strength." [1291] But
   what, then, are those greater works? Was it that their very shadow, as
   they themselves passed by, healed the sick? [1292] For it is a mightier
   thing for a shadow, than for the hem of a garment, to possess the power
   of healing. [1293] The one work was done by Christ Himself, the other
   by them; and yet it was He that did both. Nevertheless, when He so
   spake, He was commending the efficacious power [1294] of His own words:
   for it was in this sense He had said, "The words that I speak unto you,
   I speak not of myself; but the Father that dwelleth in me, He doeth the
   works." What works was He then referring to, but the words He was
   speaking? They were hearing and believing, and their faith was the
   fruit of those very words: howbeit, when the disciples preached the
   gospel, it was not small numbers like themselves, but nations also that
   believed; and such, doubtless, are greater works. And yet He said not,
   Greater works than these shall ye do, to lead us to suppose that it was
   only the apostles who would do so; for He added, "He that believeth on
   me, the works that I do shall he do also; and greater works than these
   shall he do." Is the case then so, that he that believeth on Christ
   doeth the same works as Christ, or even greater than He did? Points
   like these are not to be treated in a cursory way, nor ought they to be
   hurriedly disposed of; and, therefore, as our present discourse must be
   brought to a close, we are obliged to defer their further
   consideration.
     __________________________________________________________________

   [1288] Chap. x. 30.

   [1289] Chap. v. 21, 19.

   [1290] Chap. xiii. 16.

   [1291] Ps. xviii. 1.

   [1292] Acts v. 15.

   [1293] Matt. xiv. 36.

   [1294] Opera.
     __________________________________________________________________

   Tractate LXXII.

   on the same passage.

   1. It is no easy matter to comprehend what is meant by, or in what
   sense we are to receive, these words of the Lord, "He that believeth on
   me, the works that I do shall he do also:" and then, to this great
   difficulty in the way of our understanding, He has added another still
   more difficult, "And greater things than these shall he do." What are
   we to make of it? We have not found one who did such works as Christ
   did; and are we likely to find one who will do even greater? But we
   remarked in our last discourse, that it was a greater deed to heal the
   sick by the passing of their shadow, as was done by the disciples, than
   as the Lord Himself did by the touch of the hem of His garment; and
   that more believed on the apostles than on the Lord Himself, when
   preaching with His own lips; so that we might suppose works like these
   to be understood as greater: not that the disciple was to be greater
   than his Master, or the servant than his Lord, or the adopted son than
   the Only-begotten, or man than God, but that by them He Himself would
   condescend to do these greater works, while telling them in another
   passage, "Without me ye can do nothing." [1295] While He Himself, on
   the other hand, to say nothing of His other works, which are
   numberless, made them without any aid from themselves, and without them
   made this world; and because He Himself thought meet to become man,
   without them He made also Himself. But what have they [made or done]
   without Him, save sin? And last of all, He straightway also withdrew
   from the subject all that could cause us agitation; for after saying,
   "He that believeth on me, the works that I do shall he do also; and
   greater works than these shall he do;" He immediately went on to add,
   "Because I go unto the Father; and whatsoever ye shall ask in my name,
   that will I do." He who had said, "He will do," afterwards said, "I
   will do;" as if He had said, Let not this appear to you impossible; for
   he that believeth on me can never become greater than I am, but it is I
   who shall then be doing greater things than now; greater things by him
   that believeth on me, than by myself apart from him; yet it is I myself
   apart from him, [1296] and I myself by him [that will do the works]:
   and as it is apart from him, it is not he that will do them; and as, on
   the other hand, it is by him, although not by his own self, it is he
   also that will do them. And besides, to do greater things by one than
   apart from one, is not a sign of deficiency, but of condescension. For
   what can servants render unto the Lord for all His benefits towards
   them? [1297] And sometimes He hath condescended to number this also
   amongst His other benefits towards them, namely, to do greater works by
   them than apart from them. Did not that rich man go away sad from His
   presence, when seeking counsel about eternal life? He heard, and cast
   it away: and yet in after days the counsel that fell on his ears was
   followed, not by one, but by many, when the good Master was speaking by
   the disciples; He was an object of contempt to the rich man, when
   warned by Himself directly, and of love to those whom by means of poor
   men He transformed from rich into poor. Here, then, you see, He did
   greater works when preached by believers, than when speaking Himself to
   hearers.

   2. But there is still something to excite thought in His doing such
   greater works by the apostles; for He said not, as if merely with
   reference to them, The works that I do shall ye do also; and greater
   works than these shall ye do: but wishing to be understood as speaking
   of all that belonged to His family, said, "He that believeth on me, the
   works that I do shall he do also; and greater works than these shall he
   do." If, then, he that believeth shall do such works, he that shall do
   them not is certainly no believer: just as "He that loveth me, keepeth
   my commandments," [1298] implies, of course, that he who keepeth them
   not, loveth not. In another place, also, He says, "He that heareth
   these sayings of mine and doeth them, I will liken him unto a wise man,
   who buildeth his house upon a rock;" [1299] and he, therefore, who is
   unlike this wise man, without doubt either heareth these sayings and
   doeth them not, or faileth even to hear them. "He that believeth in
   me," He says, "though he die, yet shall he live;" [1300] and he,
   therefore, that shall not live, is certainly no believer now. In a
   similar way, also, it is said here, "He that believeth in me shall do
   [such works]:" he is, therefore, no believer who shall not do so. What
   have we here, then, brethren? Is it that one is not to be reckoned
   among believers in Christ, who shall not do greater works than Christ?
   It were hard, unreasonable, intolerable, to suppose so; that is, unless
   it be rightly understood. Let us listen, then, to the apostle, when he
   says, "To him that believeth on Him that justifieth the ungodly, his
   faith is counted for righteousness." [1301] This is the work in which
   we may be doing the works of Christ, for even our very believing in
   Christ is the work of Christ. It is this He worketh in us, not
   certainly without us. Hear now, then, and understand, "He that
   believeth on me, the works that I do shall he do also:" I do them
   first, and he shall do them afterwards; for I do such works that he may
   do them also. And what are the works, but the making of a righteous man
   out of an ungodly one?

   3. "And greater works than these shall he do." Than what, pray? Shall
   we say that one is doing greater works than all that Christ did who is
   working out his own salvation with fear and trembling? [1302] A work
   which Christ is certainly working in him, but not without him; and one
   which I might, without hesitation, call greater than the heavens and
   the earth, and all in both within the compass of our vision. For both
   heaven and earth shall pass away, [1303] but the salvation and justi
   fication of those predestinated thereto, that is, of those whom He
   foreknoweth, shall continue forever. In the former there is only the
   working of God, but in the latter there is also His image. But there
   are also in the heavens, thrones, governments, principalities, powers,
   archangels, and angels, which are all of them the work of Christ; and
   is it, then, greater works also than these that he doeth, who, with
   Christ working in him, is a co-worker in his own eternal salvation and
   justification? I dare not call for any hurried decision on such a
   point: let him who can, understand, and let him who can, judge whether
   it is a greater work to create righteous beings than to make righteous
   the ungodly. For at least, if there is equal power employed in both,
   there is greater mercy in the latter. For "this is the great mystery of
   godliness which was manifested in the flesh, justified in the Spirit,
   seen of angels, preached unto the Gentiles, believed on in the world,
   received up into glory." [1304] But when He said, "Greater works than
   these shall he do," there is no necessity requiring us to suppose that
   all of Christ's works are to be understood. For He spake, perhaps, only
   of these He was now doing; and the work He was doing at that time was
   uttering the words of faith, and of such works specially had He spoken
   just before when He said, "The words that I speak unto you, I speak not
   of myself: but the Father, that dwelleth in me, He doeth the works."
   His words, accordingly, were His works. And it is assuredly something
   less to preach the words of righteousness, which He did apart from us,
   than to justify the ungodly, which He does in such a way in us that we
   also are doing it ourselves. It remains for us to inquire how the words
   are to be understood, "Whatsoever ye shall ask in my name, I will do
   it." Because of the many things His believing ones ask, and receive
   not, there is no small question claiming our attention; but as this
   discourse must now be concluded, we must allow at least a little delay
   for its consideration and discussion.
     __________________________________________________________________

   [1295] Chap. xv. 5.

   [1296] That is, here, "without any self-originating aid of his," as if
   he had any independent and meritorious share in the work. Augustin
   plays on the prepositions, per (eum), and præter (eum).--Tr.

   [1297] Ps. cxvi. 12.

   [1298] Chap. xiv. 21.

   [1299] Matt. vii. 24.

   [1300] Chap. xi. 25.

   [1301] Rom. iv. 5.

   [1302] Phil. ii. 12.

   [1303] Matt. xxiv. 35.

   [1304] 1 Tim. iii. 16. On account of the well-known textual controversy
   among Biblicists, this passage, as quoted by Augustin, is so far
   valuable, as it shows us how he read and understood the point in
   dispute, namely, whether it is "God was manifested" (as in our English
   version), or, "Who [which] was manifested," as here by Augustin; in
   other words, whether the original text read Theos or hos before
   ephanerothe. The evidence is almost equally divided between the two;
   and the difficulty is chiefly caused by the circumstance, that in the
   earliest mss., the Uncial, ThEOS (God) is usually written in a
   contracted form, consisting of the first and last letters, ThS, which
   differs from the pronoun hos (who), written OS, merely by the little
   line inside the Th, and another line over the contraction; both of
   which may have been unintentionally omitted at the time of copying, or
   purposely inserted at an after date. To us now, the question is of less
   importance, as, if the true reading be hos (who), its antecedent can
   only be Christos (Christ). [The R.V., in accordance with the oldest
   mss. and the best critical edition, reads: "He who (hos) was
   manifested"--Tr.]
     __________________________________________________________________

   Tractate LXXIII.

   again on the same passage.

   1. The Lord, by His promise, gave those whose hopes were resting on
   Himself a special ground of confidence, when He said, "For I go to the
   Father; and whatsoever ye shall ask in my name, I will do it." His
   proceeding, therefore, to the Father, was not with any view of
   abandoning the needy, but of hearing and answering their petitions. But
   what is to be made of the words, "Whatsoever ye shall ask," when we
   behold His faithful ones so often asking and not receiving? Is it,
   shall we say, for no other reason but that they ask amiss? For the
   Apostle James made this a ground of reproach when he said, "Ye ask and
   receive not, because ye ask amiss, that ye may consume it upon your
   lusts." [1305] What one, therefore, wishes to receive, in order to turn
   to an improper use, God in His mercy rather refuses to bestow. Nay,
   more, if a man asks what would, if answered, only tend to his injury,
   there is surely greater cause to fear, lest what God could not withhold
   with kindness, He should give in His anger. Do we not see how the
   Israelites got to their own hurt what their guilty lusting craved? For
   while it was raining manna on them from heaven, they desired to have
   flesh to eat. [1306] They disdained what they had, and shamelessly
   sought what they had not: as if it were not better for them to have
   asked not to have their unbecoming desires gratified with the food that
   was wanting, but to have their own dislike removed, and be made
   themselves to receive aright the food that was provided. For when evil
   becomes our delight, and what is good the reverse, we ought to be
   entreating God rather to win us back to the love of the good, than to
   grant us the evil. Not that it is wrong to eat flesh, for the apostle,
   speaking of this very thing, says, "Every creature of God is good, and
   nothing to be refused which is received with thanksgiving; [1307] but
   because, as he also says, "It is evil for that man who eateth with
   offense;" [1308] and if so, with offense to man, how much more so if to
   God, to whom it was no light offense, on the part of the Israelites, to
   reject what wisdom was supplying, and ask for that which lust was
   craving: although they would not actually make the request, but
   murmured because it was wanting. But to let us know that the wrong lies
   not with any creature of God, but with obstinate disobedience and
   inordinate desire, it was not in swine's flesh that the first man found
   death, but in an apple; [1309] and it was not for a fowl, but for a
   dish of pottage, that Esau lost his birthright. [1310]

   2. How, then, are we to understand "Whatsoever ye shall ask, I will do
   it," if there are some things which the faithful ask, and which God,
   even purposely on their behalf, leaves undone? Or ought we to suppose
   that the words were addressed only to the apostles? Surely not. For
   what He has got the length of now saying is in the very line of what He
   had said before: "He that believeth in me, the works that I do shall he
   do also; and greater works than these shall he do;" which was the
   subject of our previous discourse. And that no one might attribute such
   power to himself, but rather to make it manifest that even these
   greater works were done by Himself, He proceeded to say, "For I go to
   the Father; and whatsoever ye shall ask in my name, I will do it." Was
   it the apostles only that believed on Him? When, therefore, He said,
   "He that believeth on me," He spake to those, among whom we also by His
   grace are included, who by no means receive everything that we ask. And
   if we turn our thoughts even to the most blessed apostles, we find that
   he who labored more than they all, yet not he, but the grace of God
   that was with him, [1311] besought the Lord thrice that the messenger
   of Satan might depart from him, and received not what he had asked.
   [1312] What shall we say, beloved? Are we to suppose that the promise
   here made, "Whatsoever ye shall ask in my name, I will do it," was not
   fulfilled by Him even to the apostles? And to whom, then, will ever His
   promise be fulfilled, if therein He has deceived His own apostles?

   3. Wake up, then, believer, and give careful heed to what is stated
   here, "in my name:" for in these words He does not say, "whatsoever ye
   shall ask" in any way; but, "in my name." How, then, is He called, who
   promised so great a blessing? Christ Jesus, of course: Christ means
   King, and Jesus means Saviour! for certainly it is not any one who is a
   king that will save us, but only the Saviour-King; and therefore,
   whatsoever we ask that is adverse to the interests of salvation, we do
   not ask in the name of the Saviour. And yet He is the Saviour, not only
   when He does what we ask, but also when He refuses to do so; since by
   not doing what He sees to be contrary to our salvation, He manifests
   Himself the more fully as our Saviour. For the physician knows which of
   his patient's requests will be favorable, and which will be adverse, to
   his safety; and therefore yields not to his wishes when asking what is
   prejudicial, that he may effect his recovery. Accordingly, when we wish
   Him to do whatsoever we ask, let it not be in any way, but in His name,
   that is, in the name of the Saviour, that we present our petition. Let
   us not, then, ask aught that is contrary to our own salvation; for if
   He do that, He does it not as the Saviour, which is the name He bears
   to His faithful disciples. For He who condescends to be the Saviour of
   the faithful, is also a Judge to condemn the ungodly. Whatsoever,
   therefore, any one that believeth on Him shall ask in that name which
   He bears to those who believe on Him, He will do it; for He will do it
   as the Saviour. But if one that believeth on Him asketh something
   through ignorance that is injurious to his salvation, he asketh it not
   in the name of the Saviour; for His Saviour He will no longer be if He
   do aught to impede his salvation. And hence, in such a case, in not
   doing what He is entreated to do, His way is kept the clearer for doing
   what His name imports. And on that account, not only as the Saviour,
   but also as the good Master, He taught us, in the very prayer He gave
   us, what we should ask, in order that, whatsoever we shall ask, He may
   do it; and that we, too, might thereby understand that we cannot be
   asking in the Master's name anything that is inconsistent with the rule
   of His own instructions.

   4. There are some things, indeed, which, although really asked in His
   name, that is, in harmony with His character as both Saviour and
   Master, He doeth not at the time we ask them, and yet He faileth not to
   do them. For when we pray that the kingdom of God may come, it does not
   imply that He is not doing what we ask, because we do not begin at once
   to reign with Him in the everlasting kingdom: for what we ask is
   delayed, but not denied. Nevertheless, let us not fail in pray ing, for
   in so doing we are as those that sow the seed; and in due season we
   shall reap. [1313] And even when we are asking aright, let us ask Him
   at the same time not to do what we ask amiss; for there is reference to
   this also in the Lord's Prayer, when we say, "Lead us not into
   temptation." [1314] For surely the temptation is no slight one if thine
   own request be hostile to thy cause. But we must not listen with
   indifference to the statement that the Lord (to prevent any from
   thinking that what He promised to do to those that asked, He would do
   without the Father, after saying, "Whatsoever ye shall ask in my name,
   I will do it") immediately added, "That the Father may be glorified in
   the Son: if ye shall ask anything in my name, I will do it." In no
   respect, therefore, does the Son act without the Father, since He so
   acts for the very purpose that in Him the Father may be glorified. The
   Father, therefore, acts in the Son, that the Son may be glorified in
   the Father: and the Son acts in the Father, that the Father may be
   glorified in the Son; for the Father and the Son are one.
     __________________________________________________________________

   [1305] Jas. iv. 3.

   [1306] Num. xi. 32.

   [1307] 1 Tim. iv. 4.

   [1308] Rom. xiv. 20.

   [1309] Gen. iii. 6.

   [1310] Gen. xxv. 34.

   [1311] 1 Cor. xv. 10.

   [1312] 2 Cor. xii. 8.

   [1313] Gal. vi. 9.

   [1314] Matt. vi. 9-13.
     __________________________________________________________________

   Tractate LXXIV.

   Chapter XIV. 15-17.

   1. We have heard, brethren, while the Gospel was read, the Lord saying:
   "If ye love me, keep my commandments: and I will ask the Father, and He
   shall give you another Comforter [Paraclete], that He may abide with
   you for ever; [even] the Spirit of truth; whom the world cannot
   receive, because it seeth Him not, neither knoweth Him: but ye shall
   know Him; for He shall dwell with you, and shall be in you." [1315]
   There are many points which might form the subject of inquiry in these
   few words of the Lord; but it were too much for us either to search
   into all that is here for the searching, or to find out all that we
   here search for. Nevertheless, as far as the Lord is pleased to grant
   us the power, and in proportion to our capacity and yours, attend to
   what we ought to say and you to hear, and receive, beloved, what we on
   our part are able to give, and apply to Him for that wherein we fail.
   It is the Spirit, the Comforter, that Christ has promised to His
   apostles; but let us notice the way in which He gave the promise. "If
   ye love me," He says, "keep my commandments: and I will ask the Father,
   and He shall give you another Comforter, that He may abide with you for
   ever: [even] the Spirit of truth." We have here, at all events, the
   Holy Spirit in the Trinity, whom the catholic faith acknowledges to be
   consubstantial and co-eternal with Father and Son: He it is of whom the
   apostle says, "The love of God is shed abroad in our hearts by the Holy
   Spirit, who is given unto us." [1316] How, then, doth the Lord say, "If
   ye love me, keep my commandments: and I will ask the Father, and He
   shall give you another Comforter;" when He saith so of the Holy Spirit,
   without [having] whom we can neither love God nor keep His
   commandments? How can we love so as to receive Him, without whom we
   cannot love at all? or how shall we keep the commandments so as to
   receive Him, without whom we have no power to keep them? Or can it be
   that the love wherewith we love Christ has a prior place within us, so
   that, by thus loving Christ and keeping His commandments, we become
   worthy of receiving the Holy Spirit, in order that the love, not of
   Christ, which had already preceded, but of God the Father, may be shed
   abroad in our hearts by the Holy Spirit, who is given unto us? Such a
   thought is altogether wrong. For he who believes that he loveth the
   Son, and loveth not the Father, certainly loveth not the Son, but some
   figment of his own imagination. And besides, this is the apostolic
   declaration, "No one saith, Lord Jesus, [1317] but in the Holy Spirit:"
   [1318] and who is it that calleth Him Lord Jesus but he that loveth
   Him, if he so call Him in the way the apostle intended to be
   understood? For many call Him so with their lips, but deny Him in their
   hearts and works; just as He saith of such, "For they profess that they
   know God, but in works they deny Him." [1319] If it is by works He is
   denied, it is doubtless also by works that His name is truly invoked.
   "No one," therefore, "saith, Lord Jesus," in mind, in word, in deed,
   with the heart, the lips, the labor of the hands,--no one saith, Lord
   Jesus, but in the Holy Spirit; and no one calls Him so but he that
   loveth. And accordingly the apostles were already calling Him Lord
   Jesus: and if they called Him so, in no way that implied a feigned
   utterance, with the mouth confessing, in heart and works denying Him;
   if they called Him so in all truthfulness of soul, there can be no
   doubt they loved. And how, then, did they love, but in the Holy Spirit?
   And yet they are commanded to love Him and keep His commandments,
   previous and in order to their receiving the Holy Spirit: and yet,
   without having that Spirit, they certainly could not love Him and keep
   His commandments.

   2. We are therefore to understand that he who loves has already the
   Holy Spirit, and by what he has becomes worthy of a fuller possession,
   that by having the more he may love the more. Already, therefore, had
   the disciples that Holy Spirit whom the Lord promised, for without Him
   they could not call Him Lord; but they had Him not as yet in the way
   promised by the Lord. Accordingly they both had, and had Him not,
   inasmuch as they had Him not as yet to the same extent as He was
   afterwards to be possessed. They had Him, therefore, in a more limited
   sense: He was yet to be given them in an ampler measure. They had Him
   in a hidden way, they were yet to receive Him in a way that was
   manifest; for this present possession had also a bearing on that fuller
   gift of the Holy Spirit, that they might come to a conscious knowledge
   of what they had. It is in speaking of this gift that the apostle says:
   "Now we have received, not the spirit of this world, but the spirit
   which is of God, that we may know the things that are freely given to
   us of God." [1320] For that same manifest bestowal of the Holy Spirit
   the Lord made, not once, but on two separate occasions. For close on
   the back of His resurrection from the dead He breathed on them and
   said, "Receive ye the Holy Spirit." [1321] And because He then gave
   [the Spirit], did He on that account fail in afterwards sending Him
   according to His promise? Or was it not the very same Spirit who was
   both then breathed upon them by Himself, and afterwards sent by Him
   from heaven? [1322] And so, why that same giving on His part which took
   place publicly, also took place twice, is another question: for it may
   be that this twofold bestowal of His in a public way took place because
   of the two Commandments of love, that is, to our neighbor and to God,
   in order that love might be impressively intimated as pertaining to the
   Holy Spirit. And if any other reason is to be sought for, we cannot at
   present allow our discourse to be improperly prolonged by such an
   inquiry: provided, however, it be admitted that, without the Holy
   Spirit, we can neither love Christ nor keep His commandments; while the
   less experience we have of His presence, the less also can we do so;
   and the fuller our experience, so much the greater our ability.
   Accordingly, the promise is no vain one, either to him who has not [the
   Holy Spirit], or to him who has. For it is made to him who has not, in
   order that he may have; and to him who has, that he may have more
   abundantly. For were it not that He was possessed by some in smaller
   measure than by others, St. Elisha would not have said to St. Elijah,
   "Let the spirit that is in thee be in a twofold measure in me." [1323]

   3. But when John the Baptist said, "For God giveth not the Spirit by
   measure," [1324] he was speaking exclusively of the Son of God, who
   received not the Spirit by measure; for in Him dwelleth all the
   fullness of the Godhead. [1325] And no more is it independently of the
   grace of the Holy Spirit that the Mediator between God and men is the
   man Christ Jesus: [1326] for with His own lips He tells us that the
   prophetical utterance had been fulfilled in Himself: "The Spirit of the
   Lord is upon me; because He hath anointed me, and hath sent me to
   preach the gospel to the poor." [1327] For His being the Only-begotten,
   the equal of the Father, is not of grace, but of nature; but the
   assumption of human nature into the personal unity of the Only-begotten
   is not of nature, but of grace, as the Gospel acknowledges itself when
   it says, "And the child grew, and waxed strong, being filled with
   wisdom, and the grace of God was in Him." [1328] But to others He is
   given by measure,--a measure ever enlarging until each has received his
   full complement up to the limits of his own perfection. As we are also
   reminded by the apostle, "Not to think of ourselves more highly than we
   ought to think, but to think soberly; according as God hath dealt to
   every man the measure of faith." [1329] Nor is it the Spirit Himself
   that is divided, but the gifts bestowed by the Spirit: for there are
   diversities of gifts, but the same Spirit. [1330]

   4. But when He says, "I will ask the Father, and He shall give you
   another Paraclete," He intimates that He Himself is also a paraclete.
   For paraclete is in Latin called advocatus (advocate); and it is said
   of Christ, "We have an advocate with the Father, Jesus Christ the
   righteous." [1331] But He said that the world could not receive the
   Holy Spirit, in much the same sense as it is also said, "The minding of
   the flesh is enmity against God: for it is not subject to the law of
   God; neither indeed can be;" [1332] just as if we were to say,
   Unrighteousness cannot be righteous. For in speaking in this passage of
   the world, He refers to those who love the world; and such a love is
   not of the Father. [1333] And thus the love of this world, which gives
   us enough to do to weaken and destroy its power within us, is in direct
   opposition to the love of God, which is shed abroad in our hearts by
   the Holy Spirit who is given unto us. "The world," therefore, "cannot
   receive Him, cause it seeth Him not, neither knoweth Him." For worldly
   love possesseth not those invisible eyes, whereby, save in an invisible
   way, the Holy Spirit cannot be seen.

   5. "But ye," He adds, "shall know Him; for He shall dwell with you, and
   be in you." He will be in them, that He may dwell with them; He will
   not dwell with them to the end that He may be in them: for the being
   anywhere is prior to the dwelling there. But to prevent us from
   imagining that His words, "He shall dwell with you," were spoken in the
   same sense as that in which a guest usually dwells with a man in a
   visible way, He explained what "He shall dwell with you" meant, when He
   added the words, "He shall be in you." He is seen, therefore, in an
   invisible way: nor can we have any knowledge of Him unless He be in us.
   For it is in a similar way that we come to see our conscience within
   us: for we see the face of another, but we cannot see our own; but it
   is our own conscience we see, not another's. And yet conscience is
   never anywhere but within us: but the Holy Spirit can be also apart
   from us, since He is given that He may also be in us. But we cannot see
   and know Him in the only way in which He may be seen and known, unless
   He be in us.
     __________________________________________________________________

   [1315] Augustin has cognoscetis for the second "know," and scit for
   that immediately preceding. The Greek text, however, has ginosko in
   both places, and in the present tense. He has also manebit et in vobis
   erit. The tense of menei, whether present or future, depends simply on
   the place of the accent, menei, or menei: while, as between the two
   readings estin and ?stai, the preponderance of ms. authority seems in
   favor of the latter, although the present ginoskete in the principal
   clause would be more naturally followed by an equally proleptic present
   in those which follow.--Tr.

   [1316] Rom. v. 5.

   [1317] Or, "Jesus is Lord." The weight of authority is clearly in favor
   of the reading followed by Augustin--legei, Kurios 'Iesous, giving the
   direct utterance of the speaker; and not the indirect accusative,
   Kurion 'Iesoun, followed by our English version.--Tr.

   [1318] 1 Cor. xii. 3.

   [1319] Tit. i. 16.

   [1320] 1 Cor. ii. 12.

   [1321] Chap. xx. 22.

   [1322] Acts ii. 4.

   [1323] 2 Kings ii. 9.

   [1324] Chap. iii. 34.

   [1325] Col. ii. 9.

   [1326] 1 Tim. ii. 5.

   [1327] Luke iv. 18-21.

   [1328] Luke ii. 40.

   [1329] Rom. xii. 3.

   [1330] 1 Cor. xii. 4.

   [1331] 1 John ii. 1.

   [1332] Rom. viii. 7, marg.

   [1333] 1 John ii. 16.
     __________________________________________________________________

   Tractate LXXV.

   Chapter XIV. 18-21.

   1. After the promise of the Holy Spirit, lest any should suppose that
   the Lord was to give Him, as it were, in place of Himself, in any such
   way as that He Himself would not likewise be with them, He added the
   words: "I will not leave you orphans; I will come to you." Orphani
   [Greek] are pupilli [parent-less children] in Latin. The one is the
   Greek, the other the Latin name of the same thing: for in the psalm
   where we read, "Thou art the helper of the fatherless" [in the Latin
   version, pupillo], the Greek has orphano. [1334] Accordingly, although
   it was not the Son of God that adopted sons to His Father, or willed
   that we should have by grace that same Father, who is His Father by
   nature, yet in a sense it is paternal feelings toward us that He
   Himself displays, when He declares, "I will not leave you orphans; I
   will come to you." In the same way He calls us also the children of the
   bridegroom, when He says, "The time will come, when the bridegroom
   shall be taken away from them, and then shall the children of the
   bridegroom fast." [1335] And who is the bridegroom, but Christ the
   Lord?

   2. He then goes on to say, "Yet a little while, and the world seeth me
   no more." How so? the world saw Him then; for under the name of the
   world are to be understood those of whom He spake above, when saying of
   the Holy Spirit, "Whom the world cannot receive, because it seeth Him
   not, neither knoweth Him." He was plainly visible to the carnal eyes of
   the world, while manifest in the flesh; but it saw not the Word that
   lay hid in the flesh: it saw the man, but it saw not God: it saw the
   covering, but not the Being within. But as, after the resurrection,
   even His very flesh, which He exhibited both to the sight and to the
   handling of His own, He refused to exhibit to others, we may in this
   way perhaps understand the meaning of the words, "Yet a little while,
   and the world seeth me no more; but ye shall see me: because I live, ye
   shall live also."

   3. What is meant by the words, "Because I live, ye shall live also"?
   Why did He speak in the present tense of His own living, and in the
   future of theirs, but just by way of promise that the life also of the
   resurrection-body, as it preceded in His own case, would certainly
   follow in theirs? And as His own resurrection was in the immediate
   future, He put the word in the present tense to signify its speedy
   approach: but of theirs, as delayed till the end of the world, He said
   not, ye live; but, "ye shall live." With elegance and brevity,
   therefore, by means of two words, one of them in the present tense and
   the other in the future, He gave the promise of two resurrections, to
   wit, His own in the immediate future, and ours as yet to come in the
   end of the world. "Because I live," He says, "ye shall live also:"
   because He liveth, therefore shall we live also. For as by man is
   death, by man also is the resurrection of the dead. For as in Adam all
   die, even so in Christ shall all be made alive. [1336] As it is only
   through the former that every one is liable to death, it is only
   through Christ that any one can attain unto life. Because we did not
   live, we are dead; because He lived, we shall live also. We were dead
   to Him, when we lived to ourselves; but, because He died in our behalf,
   He liveth both for Himself and for us. For, because He liveth, we shall
   live also. For while we were able of ourselves to attain unto death, it
   is not of ourselves also that life can come into our possession.

   4. "In that day," He says, "ye shall know that I am in my Father, and
   ye in me, and I in you." In what day, but in that whereof He said, "Ye
   shall live also"? For then will it be that we can see what we believe.
   For even now is He in us, and we in Him: this we believe now, but then
   shall we also know it; although what we know even now by faith, we
   shall know then by actual vision. For as long as we are in the body, as
   it now is, to wit, corruptible, and encumbering to the soul, we live at
   a distance from the Lord; for we walk by faith, not by sight. [1337]
   Then accordingly it will be by sight, for we shall see Him as He is.
   [1338] For if Christ were not even now in us, the apostle would not
   say, "And if Christ be in you, the body is dead indeed because of sin;
   but the spirit is life because of righteousness." [1339] But that we
   are also in Him even then, He makes sufficiently clear, when He says,
   "I am the vine, ye are the branches." [1340] Accordingly in that day,
   when we shall be living the life, whereby death shall be swallowed up,
   we shall know that He is in the Father, and we in Him, and He in us;
   for then shall be completed that very state which is already in the
   present begun by Him, that He should be in us, and we in Him.

   5. "He that hath my commmandments," He adds, "and keepeth them, he it
   is that loveth me." He that hath [them] in his memory, and keepeth them
   in his life; who hath them orally, and keepeth them morally; who hath
   them in the ear, and keepeth them in deed; or who hath them in deed,
   and keepeth them by perseverance;--"he it is," He says, "that loveth
   me." By works is love made manifest as no fruitless application of a
   name. "And he that loveth me," He says, "shall be loved of my Father,
   and I will love him, and will manifest myself to him." But what is
   this, "I will love"? Is it as if He were then only to love, and loveth
   not at present? Surely not. For how could the Father love us apart from
   the Son, or the Son apart from the Father? Working as They do
   inseparably, how can They love apart? [1341] But He said, "I will love
   him," in reference to that which follows, "and I will manifest myself
   to him." "I will love, and will manifest;" that is, I will love to the
   very extent of manifesting. For this has been the present aim of His
   love, that we may believe, and keep hold of the commandment of faith;
   but then His love will have this for its object, that we may see, and
   get that very sight as the reward of our faith: for we also love now,
   by believing in that which we shall see hereafter; but then shall we
   love in the sight of that which now we believe.
     __________________________________________________________________

   [1334] Ps. x. 14.

   [1335] Matt. ix. 15.

   [1336] 1 Cor. xv. 21, 22.

   [1337] 2 Cor. v. 7.

   [1338] 1 John iii. 2.

   [1339] Rom. viii. 10.

   [1340] Chap. xv. 5.

   [1341] Separabiliter.
     __________________________________________________________________

   Tractate LXXVI.

   Chapter XIV. 22-24.

   1. While the disciples thus question, and Jesus their Master replies to
   them, we also, as it were, are learning along with them, when we either
   read or listen to the holy Gospel. Accordingly, because the Lord had
   said, "Yet a little while, and the world seeth me no more; but ye shall
   see me," Judas--not indeed His betrayer, who was surnamed Iscariot, but
   he whose epistle is read among the canonical Scriptures--asked Him of
   this very matter: "Lord, how is it that Thou wilt manifest Thyself unto
   us, and not unto the world?" Let us, too, be as it were questioning
   disciples with them, and listen to our common Master. For Judas the
   holy, not the impure, the follower, but not the persecutor of the Lord,
   has inquired the reason why Jesus was to manifest Himself to His own,
   and not to the world; why it was that yet a little while, and the world
   should not see Him, but they should see Him.

   2. "Jesus answered and said unto him, If a man love me, he will keep my
   word: and my Father will love him, and we will come unto him, and make
   our abode with him. He that loveth me not, keepeth not my sayings."
   Here we have set forth the reason why He is to manifest Himself to His
   own, and not to that other class whom He distinguishes by the name of
   the world; and such is the reason also why the one loveth Him, and the
   other loveth Him not. It is the very reason, whereof it is declared in
   the sacred psalm, "Judge me, O God, and plead my cause against an
   unholy nation." [1342] For such as love are chosen, because they love:
   but those who have not love, though they speak with the tongues of men
   and angels, are become a sounding brass and a tinkling cymbal; and
   though they had the gift of prophecy, and knew all mysteries and all
   knowledge, and had all faith so that they could remove mountains, they
   are nothing; and though they distributed all their substance, and gave
   their body to be burnt, it profiteth them nothing. [1343] The saints
   are distinguished from the world by that love which maketh the
   one-minded [1344] to dwell [together] in a house. [1345] In this house
   Father and Son make their abode, and impart that very love to those
   whom They shall also honor at last with this promised self
   manifestation; of which the disciple questioned his Master, that not
   only those who then listened might learn it from His own lips, but we
   also from his Gospel. For he had made inquiry about the manifestation
   of Christ, and heard [in reply] about His loving and abiding. There is
   therefore a kind of inward manifestation of God, which is entirely
   unknown to the ungodly, who receive no manifestation of God the Father
   and the Holy Spirit: of the Son, indeed, there might have been such,
   but only in the flesh; and that, too, neither of the same kind as the
   other, nor able under any form to remain with them, save only for a
   little while; and even that, for judgment, not for rejoicing; for
   punishment, not for reward.

   3. We have now, therefore, to understand, so far as He is pleased to
   unfold it, the meaning of the words, "Yet a little while, and the world
   seeth me no more; but ye shall see me." It is true, indeed, that after
   a little while He was to withdraw even His body, in which the ungodly
   also were able to see Him, from their sight; for none of them saw Him
   after His resurrection. But since it was declared on the testimony of
   angels, "He shall so come in like manner as ye have seen Him go into
   heaven;" [1346] and our faith stands to this, that He will come in the
   same body to judge the living and the dead; there can be no doubt that
   He will then be seen by the world, meaning by the name, those who are
   aliens from His kingdom. And, on this account, it is far better to
   understand Him as having intended to refer at once to that epoch, when
   He said, "Yet a little while, and the world seeth me no more," when in
   the end of the world He shall be taken away from the sight of the
   damned, that for the future He may be seen only of those with whom, as
   those that love Him, the Father and Himself are making their abode. But
   He said, "a little while," because that which appears tedious to men is
   very brief in the sight of God: for of this same "little while" our
   evangelist, John, himself says, "Little children, it is the last time."
   [1347]

   4. But further, lest any should imagine that the Father and Son only,
   without the Holy Spirit, make their abode with those that love Them,
   let him recall what was said above of the Holy Spirit, "Whom the world
   cannot receive, because it seeth Him not, neither knoweth Him: but ye
   shall know Him; for He shall dwell with you, and shall be in you" (ver.
   17). Here you see that, along with the Father and the Son, the Holy
   Spirit also taketh up His abode in the saints; that is to say, within
   them, as God in His temple. The triune God, Father, and Son, and Holy
   Spirit, come to us while we are coming to Them: They come with help, we
   come with obedience; They come to enlighten, we to behold; They come to
   fill, we to contain: that our vision of Them may not be external, but
   inward; and Their abiding in us may not be transitory, but eternal. The
   Son doth not manifest Himself in such a way as this to the world: for
   the world is spoken of in the passage before us as those, of whom He
   immediately adds, "He that loveth me not, keepeth not my sayings."
   These are such as never see the Father and the Holy Spirit: and see the
   Son for a little while, not to their attainment of bliss, but to their
   condemnation; and even Him, not in the form of God, wherein He is
   equally invisible with the Father and the Holy Spirit, but in human
   form, in which it was His will to be an object of contempt in
   suffering, but of terror in judging the world.

   5. But when He added, "And the saying which ye have heard is not mine,
   but the Father's who sent me," let us not be filled with wonder or
   fear: He is not inferior to the Father, and yet He is not, save of the
   Father: He is not unequal in Himself, but He is not of Himself. For it
   was no false word He uttered when He said, "He that loveth me not,
   keepeth not my sayings." He called them, you see, His own sayings; does
   He, then, contradict Himself when He said again, "And the saying which
   ye have heard is not mine"? And, perhaps, it was on account of some
   intended distinction that, when He said His own, He used "sayings" in
   the plural; but when He said that "the saying," that is, the Word, was
   not His own, but the Father's, He wished it to be understood of
   Himself. For in the beginning was the Word, and the Word was with God,
   and the Word was God. [1348] For as the Word, He is certainly not His
   own, but the Father's: just as He is not His own image, but the
   Father's; and is not Himself His own Son, but the Father's. Rightly,
   therefore, does He attribute whatever He does, as equal, to the Author
   of all, of whom He has this very prerogative, that He is in all
   respects His equal.
     __________________________________________________________________

   [1342] Ps. xliii. 1.

   [1343] 1 Cor. xiii. 1-3.

   [1344] Unanimes.

   [1345] Ps. lxviii. 6: according to Augustin's translation and
   adaptation of the words mvsyv ychyrym byth, and which the Vulgate has
   also rendered somewhat similarly, qui inhabitare facit unius moris in
   domo. The English version is rather more accordant with the context,
   "who setteth the solitary in families," or rather, "who maketh the
   solitary [lit. those standing alone] to dwell in a house," marg.; that
   is, if ychyr might not even here retain its proper meaning of "only
   one," and, hence "beloved one." At all events, the word thus used, and
   its place in the context (see especially the preceding verse), may
   warrant the combination of both meanings,--that those who are "ones
   standing alone," friendless, cast off from others, in a human sense,
   are ychyrym, "only ones," "beloved ones" in the heavenly Father's
   sight, to whom He extends a special protection, and provideth a
   home.--Tr.

   [1346] Acts i. 11.

   [1347] 1 John ii. 18.

   [1348] Chap. i. 1.
     __________________________________________________________________

   Tractate LXXVII.

   Chapter XIV. 25-27.

   1. In the preceding lesson of the holy Gospel, which is followed by the
   one that has just been read, the Lord Jesus had said that He and the
   Father would come to those who loved Them, and make Their abode with
   them. But He had also already said above of the Holy Spirit, "But ye
   shall know Him; for He shall dwell with you, and shall be in you" (ver.
   17): by which we understood that the divine Trinity dwelleth together
   in the saints as in His own temple. But now He saith, "These things
   have I spoken unto you while [still] dwelling with you." That dwelling,
   therefore, which He promised in the future, is of one kind; and this,
   which He declares to be present, is of another. The one is spiritual,
   and is realized inwardly by the mind; the other is corporal, and is
   exhibited outwardly to the eye and the ear. The one brings eternal
   blessedness to those who have been delivered, the other pays its visits
   in time to those who await deliverance. As regards the one, the Lord
   never withdraws from those who love Him; as regards the other, He comes
   and goes. "These things, He says, "have I spoken unto you, while
   [still] dwelling with you;" that is, in His bodily presence, wherein He
   was visibly conversing with them.

   2. "But the Comfort," He adds, "[which is] the Holy Ghost, whom the
   Father will send in my name, He shall teach you all things, and bring
   all things to your remembrance, whatsoever I have said unto you." Is
   it, then, that the Son speaks, and the Holy Spirit teaches, so that we
   merely get hold of the words that are uttered by the Son, and then
   understand them by the teaching of the Spirit as if the Son could speak
   without the Holy Spirit, or the Holy Spirit teach without the Son: or
   is it not rather that the Son also teacheth and the Spirit speaketh,
   and, when it is God that speaketh and teacheth anything, that the
   Trinity itself is speaking and teaching? And just because it is a
   Trinity, its persons required to be introduced individually, so that we
   might hear it in its distinct personality, and understand its
   inseparable nature. [1349] Listen to the Father speaking in the passage
   where thou readest, "The Lord said unto me, Thou art my Son:" [1350]
   listen to Him also teaching, in that where thou readest, "Every man
   that hath heard, and hath learned of the Father, cometh unto me."
   [1351] The Son, on the other hand, thou hast just heard speaking; for
   He saith of Himself, "Whatsoever I have said unto you:" and if thou
   wouldst also know Him as a Teacher, bethink thyself of the Master, when
   He saith, "One is your Master, even Christ." [1352] Furthermore, of the
   Holy Spirit, whom thou hast just been told of as a Teacher in the
   words, "He shall teach you all things," listen to Him also speaking,
   where thou readest in the Acts of the Apostles, that the Holy Spirit
   said to the blessed Peter, "Go with them, for I have sent them." [1353]
   The whole Trinity, therefore, both speaketh and teacheth: but were it
   not also brought before us in its individual personality, it would
   certainly altogether surpass the power of human weakness to comprehend
   it. For as it is altogether inseparable in itself, it could never be
   known as the Trinity, were it always spoken of inseparably; for when we
   speak of the Father, and the Son, and the Holy Spirit, we certainly do
   not pronounce them simultaneously, and yet in themselves they cannot be
   else than simultaneous. But when He added, "He will bring to your
   remembrance," we ought also to understand that we are commanded not to
   forget that these pre-eminently salutary admonitions are part of that
   grace which the Holy Spirit brings to our remembrance.

   3. "Peace," He said, "I leave with you, my peace I give unto you." It
   is here we read in the prophet, "Peace upon peace:" peace He leaves
   with us when going away, His own peace He will give us when He cometh
   in the end. Peace He leaveth with us in this world, His own peace He
   will give us in the world to come. His own peace He leaveth with us,
   and abiding therein we conquer the enemy. His own peace He will give us
   when, with no more enemies to fight, we shall reign as kings. Peace He
   leaveth with us, that here also we may love one another: His own peace
   will He give us, where we shall be beyond the possibility of
   dissension. Peace He leaveth with us, that we may not judge one another
   of what is secret to each, while here on earth: His own peace will He
   give us, when He "will make manifest the counsels of the heart; and
   then shall every man have praise of God." [1354] And yet in Him and
   from Him it is that we have peace, whether that which He leaveth with
   us when going to the Father, or that which He will give us when we
   ourselves are brought by Him to the Father. And what is it He leaveth
   with us, when ascending from us, save His own presence, which He never
   withdraweth? For He Himself is our peace who hath made both one. [1355]
   It is He, therefore, that becomes our peace, both when we believe that
   He is, and when we see Him as He is. [1356] For if, so long as we are
   in this corruptible body that burdens the soul, and are walking by
   faith, not by sight, He forsaketh not those who are sojourning at a
   distance from Himself; [1357] how much more, when we have attained to
   that sight, shall He fill us with Himself?

   4. But why is it that, when He said, "Peace I leave with you," He did
   not add, "my;" but when He said, "I give unto you," He there made use
   of it? Is "my" to be understood even where it is not expressed, on the
   ground that what is expressed once may have a reference to both? Or may
   it not be that here also we have some underlying truth that has to be
   asked and sought for, and opened up to those who knock thereat? For
   what, if by His own peace He meant such to be understood as that which
   He possesses Himself? whereas the peace, which He leaves us in this
   world, may more properly be termed our peace than His. For He, who is
   altogether without sin, has no elements of discord in Himself; while
   the peace we possess, meanwhile, is such that in the midst of it we
   have still to be saying, "Forgive us our debts." [1358] A certain kind
   of peace, accordingly, we do possess, inasmuch as we delight in the law
   of God after the inward man: but it is not a full peace, for we see
   another law in our members warring against the law of our mind. [1359]
   In the same way we have peace in our relations with one another, just
   because, in mutually loving, we have a mutual confidence in one
   another: but no more is such a peace as that complete, for we see not
   the thoughts of one another's hearts; and we have severally better or
   worse opinions in certain respects of one another than is warranted by
   the reality. And so that peace, although left us by Him, is our peace:
   for were it not from Him, we should not be possessing it, such as it
   is; but such is not the peace He has Himself. And if we keep what we
   received to the end, then such as He has shall we have, when we shall
   have no elements of discord of our own, and we shall have no secrets
   hid from one another in our hearts. But I am not ignorant that these
   words of the Lord may be taken so as to seem only a repetition of the
   same idea, "Peace I leave with you, my peace I give unto you:" so that
   after saying "peace," He only repeated it in saying "my peace;" and
   what He had meant in saying "I leave with you," He simply repeated in
   saying "I give unto you." Let each one understand it as he pleases; but
   it is my delight, as I believe it is yours also, my beloved brethren,
   to keep such hold of that peace here, where our hearts are making
   common cause against the adversary, that we may be ever longing for the
   peace which there will be no adversary to disturb.

   5. But when the Lord proceeded to say, "Not as the world giveth, give I
   unto you," what else does He mean but, Not as those give who love the
   world, give I unto you? For their aim in giving themselves peace is
   that, exempt from the annoyance of lawsuits and wars, they may find
   enjoyment, not in God, but in the friendship of the world; and although
   they give the righteous peace, in ceasing to persecute them, there can
   be no true peace where there is no real harmony, because their hearts
   are at variance. For as one is called a consort who unites his lot
   (sortem) with another, so may he be termed concordant whose heart has
   entered into a similar union. [1360] Let us, therefore, beloved, with
   whom Christ leaveth peace, and to whom He giveth His own peace, not
   after the world's way, but in a way worthy of Him by whom the world was
   made, that we should be of one heart with Himself, having our hearts
   run into one, that this one heart, set on that which is above, may
   escape the corruption of the earth.
     __________________________________________________________________

   [1349] Eam [Trinitatem] distincte audire, inseparabiliter intelligere.

   [1350] Ps. ii. 7.

   [1351] Chap. vi. 45.

   [1352] Matt. xxiii. 10.

   [1353] Acts x. 20.

   [1354] 1 Cor. iv. 5.

   [1355] Eph. ii. 14.

   [1356] 1 John iii. 2.

   [1357] 2 Cor. v. 6, 7.

   [1358] Matt. vi. 12.

   [1359] Rom. vii. 22, 23.

   [1360] Consors dicitur, qui sortem jungit--concors dicendus, qui corda
   jungit.
     __________________________________________________________________

   Tractate LXXVIII.

   Chapter XIV. 27, 28.

   1. We have just heard, brethren, these words of the Lord, which He
   addressed to His disciples: "Let not your heart be troubled, neither
   let it be afraid. Ye have heard how I said unto you, I go away, and
   come unto you: if ye loved me, ye would surely rejoice, because I go
   unto the Father; for the Father is greater than I." Their hearts might
   have become filled with trouble and fear, simply because of His going
   away from them, even though intending to return; lest, possibly, in the
   very interval of the shepherd's absence, the wolf should make an onset
   on the flock. But as God, He abandoned not those from whom He departed
   as man: and Christ Himself is at once both man and God. And so He both
   went away in respect of His visible humanity, and remained as regards
   His Godhead: He went away as regards the nature which is subject to
   local limitations, and remained in respect of that which is ubiquitous.
   Why, then, should their heart be troubled and afraid, when His quitting
   their eyesight was of such a kind as to leave unaltered His presence in
   their heart? Although even God, who has no local bounds to His
   presence, may depart from the hearts of those who turn away from Him,
   not with their feet, but their moral character; just as He comes to
   such as turn to Him, not with their faces, but in faith, and approach
   Him in the spirit, and not in the flesh. But that they might understand
   that it was only in respect of His human nature that He said, "I go and
   come to you," He went on to say, "If ye loved me, ye would surely
   rejoice, because I go unto the Father; for the Father is greater than
   I." And so, then, in that very respect wherein the Son is not equal to
   the Father, in that was He to go to the Father, just as from Him is He
   hereafter to come to judge the quick and the dead: while in so far as
   the Only-begotten is equal to Him that begat, He never withdraws from
   the Father; but with Him is everywhere perfectly equal in that Godhead
   which knows of no local limitations. For "being as He was in the form
   of God," as the apostle says, "He thought it not robbery to be equal
   with God." For how could that nature be robbery, which was His, not by
   usurpation, but by birth? "But He emptied Himself, taking upon Him the
   form of a servant;" [1361] and so, not losing the former, but assuming
   the latter, and emptying Himself in that very respect wherein He stood
   forth before us here in a humbler state than that wherein He still
   remained with the Father. For there was the accession of a
   servant-form, with no recession of the divine: in the assumption of the
   one there was no consumption of the other. In reference to the one He
   says, "The Father is greater than I;" but because of the other, "I and
   my Father are one." [1362]

   2. Let the Arian attend to this, and find healing in his attention;
   that wrangling may not lead to vanity, or, what is worse, to insanity.
   For it is the servant-form which is that wherein the Son of God is
   less, not only than the Father, but also than the Holy Spirit; and more
   than that, less also than Himself, for He Himself, in the form of God,
   is greater than Himself. For the man Christ does not cease to be called
   the Son of God, a name which was thought worthy of being applied even
   to His flesh alone as it lay in the tomb. And what else than this do we
   confess, when we declare that we believe in the only-begotten Son of
   God, who, under Pontius Pilate, was crucified, and buried? And what of
   Him was buried, save the flesh without the spirit? And so in believing
   in the Son of God, who was buried, we surely affix the name, Son of
   God, even to His flesh, which alone was laid in the grave. Christ
   Himself, therefore, the Son of God, equal with the Father because in
   the form of God, inasmuch as He emptied Himself, without losing the
   form of God, but assuming that of a servant, is greater even than
   Himself; because the unlost form of God is greater than the assumed
   form of a servant. And what, then, is there to wonder at, or what is
   there out of place, if, in reference to this servant-form, the Son of
   God says, "The Father is greater than I;" and in speaking of the form
   of God, the self-same Son of God declares, "I and my Father are one"?
   For one they are, inasmuch as "The Word was God;" and greater is the
   Father, inasmuch as "the Word was made flesh." [1363] Let me add what
   cannot be gainsaid by Arians and Eunomians: [1364] in respect of this
   servant-form, Christ as a child was inferior also to His own parents,
   when, according to Scripture, "He was subject" [1365] as an infant to
   His seniors. Why, then, heretic, seeing that Christ is both God and
   man, when He speaketh as man, dost thou calumniate God? He in His own
   person commends our human nature; dost thou dare in Him to asperse the
   divine? Unbelieving and ungrateful as thou art, wilt thou degrade Him
   who made thee, just for the very reason that He is declaring what He
   became because of thee? For equal as He is with the Father, the Son, by
   whom man was made, became man, in order to be less than the Father: and
   had He not done so, what would have become of man?

   3. May our Lord and Master bring home clearly to our minds the words,
   "If ye loved me, ye would surely rejoice, because I go unto the Father;
   for the Father is greater than I." Let us, along with the disciples,
   listen to the Teacher's words, and not, with strangers, give heed to
   the wiles of the deceiver. Let us acknowledge the twofold substance of
   Christ; to wit, the divine, in which he is equal with the Father, and
   the human, in respect to which the Father is greater. And yet at the
   same time both are not two, for Christ is one; and God is not a
   quaternity, but a Trinity. For as the rational soul and the body form
   but one man, so Christ, while both God and man, is one; and thus Christ
   is God, a rational soul, and a body. In all of these we confess Him to
   be Christ, we confess Him in each. Who, then, is He that made the
   world? Christ Jesus, but in the form of God. Who is it that was
   crucified under Pontius Pilate? Christ Jesus, but in the form of a
   servant. And so of the several parts whereof He consists as man. Who is
   He who was not left in hell? Christ Jesus, but only in respect of His
   soul. Who was to rise on the third day, after being laid in the tomb?
   Christ Jesus, but solely in reference to His flesh. In reference, then,
   to each of these, He is likewise called Christ. And yet all of them are
   not two, or three, but one Christ. On this account, therefore, did He
   say, "If ye loved me, ye would surely rejoice, because I go unto the
   Father;" for human nature is worthy of congratulation, in being so
   assumed by the only-begotten Word as to be constituted immortal in
   heaven, and, earthy in its nature, to be so sublimated and exalted,
   that, as incorruptible dust, it might take its seat at the right hand
   of the Father. In such a sense it is that He said He would go to the
   Father. For in very truth He went unto Him, who was always with Him.
   But His going unto Him and departing from us were neither more nor less
   than His transforming and immortalizing that which He had taken upon
   Him from us in its mortal condition, and exalting that to heaven, by
   means of which He lived on earth in man's behalf. And who would not
   draw rejoicing from such a source, who has such love to Christ that he
   can at once congratulate his own nature as already immortal in Christ,
   and cherish the hope that he himself will yet become so through Christ?
     __________________________________________________________________

   [1361] Phil. ii. 6, 7.

   [1362] Chap. x. 30.

   [1363] Chap. i. 1, 14.

   [1364] The Eunomians were a branch of the Arians, only slightly
   differing in some of their tenets regarding the essential inferiority
   to God, and the creaturehood of the Son and the Holy Spirit. As a sect,
   they belong to the fourth century, and derived their name from
   Eunomius, bishop of Cyzicus.--Tr.

   [1365] Luke ii. 51.
     __________________________________________________________________

   Tractate LXXIX.

   Chapter XIV. 29-31.

   1. Our Lord and Saviour, Jesus Christ, had said unto His disciples, "If
   ye loved me, ye would surely rejoice, because I go unto the Father; for
   the Father is greater than I." And that He so spake in His
   servant-form, and not in that of God, wherein He is equal with the
   Father, is well known to faith as it resides in the minds of the pious,
   not as it is feigned by the scornful and senseless. And then He added,
   "And now I have told you before it come to pass, that, when it is come
   to pass, ye might believe." What can He mean by this, when the fact
   rather is, that a man ought, before it comes to pass, to believe that
   which demands his belief? For it forms the very encomium of faith when
   that which is believed is not seen. For what greatness is there in
   believing what is seen, as in those words of the same Lord, when, in
   reproving a disciple, He said, "Because thou hast seen, thou hast
   believed; blessed are they that see not, and yet believe." [1366] And I
   hardly know whether any one can be said to believe what he sees; for
   this same faith is thus defined in the epistle addressed to the
   Hebrews: "Now faith is the substance of those that hope, [1367] the
   assurance [1368] of things not seen." Accordingly, if faith is in
   things that are believed, and that, too, in things which are not seen,
   [1369] what mean these words of the Lord, "And now I have told you
   before it come to pass, that, when it is come to pass, ye might
   believe"? Ought He not rather to have said, And now I have told you
   before it come to pass, that ye may believe what, when it is come to
   pass, ye shall see? For even he who was told, "Because thou hast seen,
   thou hast believed," did not believe only what he saw; but he saw one
   thing, and believed another: for he saw Him as man, and believed Him to
   be God. He perceived and touched the living flesh, which he had seen in
   the act of dying, and he believed in the Deity infolded in that flesh.
   And so he believed with the mind what he did not see, by the help of
   that which was apparent to his bodily senses. But though we may be said
   to believe what we see, just as every one says that he believes his own
   eyes, yet that is not to be mistaken for the faith which is built up by
   God in our souls; but from things that are seen, we are brought to
   believe in those which are invisible. Wherefore, beloved, in the
   passage before us, when our Lord says, "And now I have told you before
   it come to pass, that, when it is come to pass, ye might believe;" by
   the words, "when it is come to pass," He certainly means, that they
   would yet see Him after His death, alive, and ascending to His Father;
   at the sight of which they should then be compelled to believe that He
   was indeed the Christ, the Son of the living God, seeing He could do
   such a thing, even after predicting it, and also could predict it
   before He did it: and this they should then believe, not with a new,
   but with an augmented faith; or at least [with a faith] that had been
   impaired [1370] by His death, and was now repaired [1371] by His
   resurrection. For it was not that they had not previously also believed
   Him to be the Son of God, but when His own predictions were actually
   fulfilled in Him, that faith, which was still weak at the time of His
   here speaking to them, and at the time of His death almost ceased to
   exist, sprang up again into new life and increased vigor.

   2. But what says He next? "Hereafter I will not talk much with you; for
   the prince of this world cometh;" and who is that, but the devil? "And
   hath nothing in me;" that is to say, no sin at all. For by such words
   He points to the devil, as the prince, not of His creatures, but of
   sinners, whom He here designates by the name of this world. And as
   often as the name of the world is used in a bad sense, He is pointing
   only to the lovers of such a world; of whom it is elsewhere recorded,
   "Whosoever will be a friend of this world, becomes the enemy of God."
   [1372] Far be it from us, then, so to understand the devil as prince of
   the world, as if he wielded the government of the whole world, that is,
   of heaven and earth, and all that is in them; of which sort of world it
   was said, when we were lecturing on Christ the Word, "And the world was
   made by Him." [1373] The whole world therefore, from the highest
   heavens to the lowest earth, is subject to the Creator, not to the
   deserter; to the Redeemer, not to the destroyer; to the Deliverer, not
   to the enslaver; to the Teacher, not to the deceiver. And in what sense
   the devil is to be understood as the prince of the world, is still more
   clearly unfolded by the Apostle Paul, who, after saying, "We wrestle
   not against flesh and blood," that is, against men, went on to say,
   "but against principalities and powers, and the world-rulers of this
   darkness." [1374] For in the very next word he has explained what he
   meant by "world," when he added, "of this darkness;" so that no one, by
   the name of the world, should understand the whole creation, of which
   in no sense are fallen angels the rulers. "Of this darkness," he says,
   that is, of the lovers of this world: of whom, nevertheless, there were
   some elected, not from any deserving of their own, but by the grace of
   God, to whom he says, "Ye were sometimes darkness; but now are ye light
   in the Lord." [1375] For all have been under the rulers of this
   darkness, that is, [under the rulers] of wicked men, or darkness, as it
   were, in subjection to darkness: but "thanks be to God, who hath
   delivered us," says the same apostle, "from the power of darkness, and
   hath translated us into the kingdom of the Son of His love." [1376] And
   in Him the prince of this world, that is, of this darkness, had
   nothing; for neither did He come with sin as God, nor had His flesh any
   hereditary taint of sin in its procreation by the Virgin. And, as if it
   were said to Him, Why, then, dost Thou die, if Thou hast no sin to
   merit the punishment of death? He immediately added, "But that the
   world may know that I love the Father, and as the Father gave me
   commandment, even so I do: arise, let us go hence." For He was sitting
   at table with those who were similarly occupied. But "let us go," He
   said, and whither, but to the place where He, who had nothing in Him
   deserving of death, was to be delivered up to death? But He had the
   Father's commandment to die, as the very One of whom it had been
   foretold, "Then I paid for that which I took not away;" [1377] and so
   appointed to pay death to the full, while owing it nothing, and to
   redeem us from the death that was our due. For Adam had seized on sin
   as a prey, when, deceived, he presumptuously stretched forth his hand
   to the tree, and attempted to invade the incommunicable name of that
   Godhead which was disallowed him, and with which the Son of God was
   endowed by nature, and not by robbery.
     __________________________________________________________________

   [1366] Chap. xx. 29.

   [1367] Text, sperantium, although many mss. have sperandorum, or
   sperandarum, "things hoped for."

   [1368] Convictio.

   [1369] Heb. xi. 1.

   [1370] Defecta--refecta.

   [1371] Defecta--refecta.

   [1372] Jas. iv. 4.

   [1373] Chap. i. 10.

   [1374] Eph. vi. 12: Augustin, rectores mundi tenebrarum harum;
   original, tous kosmokratoras tou skotous toutou.

   [1375] Eph. v. 8.

   [1376] Col. i. 12, 13.

   [1377] Ps. lxix. 4.
     __________________________________________________________________

   Tractate LXXX.

   Chapter XV. 1-3.

   1. This passage of the Gospel, brethren, where the Lord calls Himself
   the vine, and His disciples the branches, declares in so many words
   that the Mediator between God and men, the man Christ Jesus, [1378] is
   the head of the Church, and that we are His members. For as the vine
   and its branches are of one nature, therefore, His own nature as God
   being different from ours, He became man, that in Him human nature
   might be the vine, and we who also are men might become branches
   thereof. What mean, then, the words, "I am the true vine"? Was it to
   the literal vine, from which that metaphor was drawn, that He intended
   to point them by the addition of "true"? For it is by similitude, and
   not by any personal propriety, that He is thus called a vine; just as
   He is also termed a sheep, a lamb, a lion, a rock, a corner-stone, and
   other names of a like kind, which are themselves rather the true ones,
   from which these are drawn as similitudes, not as realities. But when
   He says, "I am the true vine," it is to distinguish Himself, doubtless,
   from that [vine] to which the words are addressed: "How art thou turned
   into sourness, [1379] as a strange vine?" [1380] For how could that be
   a true vine which was expected to bring forth grapes and brought forth
   thorns? [1381]

   2. "I am," He says, "the true vine, and my Father is the husbandman.
   Every branch in me that beareth not fruit, He taketh away; and every
   one that beareth fruit, He purgeth it, that it may bring forth more
   fruit." Are, then, the husbandman and the vine one? Christ is the vine
   in the same sense as when He said, "The Father is greater than I;"
   [1382] but in that sense wherein He said, "I and my Father are one," He
   is also the husbandman. And yet not such a one as those, whose whole
   service is confined to external labor; but such, that He also supplies
   the increase from within. "For neither is he that planteth anything,
   neither he that watereth; but God that giveth the increase." But Christ
   is certainly God, for the Word was God; and so He and the Father are
   one: and if the Word was made flesh,--that which He was not before,--He
   nevertheless still remains what He was. And still more, after saying of
   the Father, as of the husbandman, that He taketh away the fruitless
   branches, and pruneth the fruitful, that they may bring forth more
   fruit, He straightway points to Himself as also the purger of the
   branches, when He says, "Now ye are clean through the word which I have
   spoken unto you." Here, you see, He is also the pruner of the
   branches--a work which belongs to the husbandman, and not to the vine;
   and more than that, He maketh the branches His workmen. For although
   they give not the increase, they afford some help; but not of
   themselves: "For without me," He says, "ye can do nothing." And listen,
   also, to their own confession: "What, then, is Apollos, and what is
   Paul? but ministers by whom ye believed, even as the Lord gave to every
   man. I have planted, Apollos watered." And this, too, "as the Lord gave
   to every man;" and so not of themselves. In that, however, which
   follows, "but God gave the increase," [1383] He works not by them, but
   by Himself; for work like that exceeds the lowly capacity of man,
   transcends the lofty powers of angels, and rests solely and entirely in
   the hands of the Triune Husbandman. "Now ye are clean," that is, clean,
   and yet still further to be cleansed. For, had they not been clean,
   they could not have borne fruit; and yet every one that beareth fruit
   is purged by the husbandman, that he may bring forth more fruit. He
   bears fruit because he is clean; and to bear more, he is cleansed still
   further. For who in this life is so clean as not to be in need of still
   further and further cleansing? seeing that, "if we say that we have no
   sin, we deceive ourselves, and the truth is not in us; but if we
   confess our sins, He is faithful and just to forgive us our sins, and
   to cleanse us from all unrighteousness;" to cleanse in very deed the
   clean, that is, the fruitful, that they may be so much the more
   fruitful, as they have been made the cleaner.

   3. "Now ye are clean through the word which I have spoken unto you. Why
   does He not say, Ye are clean through the baptism wherewith ye have
   been washed, but "through the word which I have spoken unto you," save
   only that in the water also it is the word that cleanseth? Take away
   the word, and the water is neither more nor less than water. The word
   is added to the element, and there results the Sacrament, as if itself
   also a kind of visible word. For He had said also to the same effect,
   when washing the disciples' feet, "He that is washed needeth not, save
   to wash his feet, but is clean every whit." [1384] And whence has water
   so great an efficacy, as in touching the body to cleanse the soul, save
   by the operation of the word; and that not because it is uttered, but
   because it is believed? For even in the word itself the passing sound
   is one thing, the abiding efficacy another. "This is the word of faith
   which we preach," says the apostle, "that if thou shalt confess with
   thy mouth that Jesus is the Lord, and shalt believe in thine heart that
   God hath raised Him from the dead, thou shalt be saved. For with the
   heart man believeth unto righteousness, and with the mouth confession
   is made unto salvation." [1385] Accordingly, we read in the Acts of the
   Apostles, "Purifying their hearts by faith;" [1386] and, says the
   blessed Peter in his epistle, "Even as baptism doth also now save us,
   not the putting away of the filth of the flesh, but the answer [1387]
   of a good conscience." "This is the word of faith which we preach,"
   whereby baptism, doubtless, is also consecrated, in order to its
   possession of the power to cleanse. For Christ, who is the vine with
   us, and the husbandman with the Father, "loved the Church, and gave
   Himself for it." And then read the apostle, and see what he adds: "That
   He might sanctify it, cleansing it with the washing of water by the
   word." [1388] The cleansing, therefore, would on no account be
   attributed to the fleeting and perishable element, were it not for that
   which is added, "by the word." This word of faith possesses such virtue
   in the Church of God, that through the medium of him who in faith
   presents, and blesses, and sprinkles it, He cleanseth even the tiny
   infant, although itself unable as yet with the heart to believe unto
   righteousness, and to make confession with the mouth unto salvation.
   All this is done by means of the word, whereof the Lord saith, "Now ye
   are clean through the word which I have spoken unto you."
     __________________________________________________________________

   [1378] 1 Tim. ii. 5.

   [1379] Hebrew svry, pass. part. of rvs, to depart [from God], and so,
   perhaps, "stragglers," i.e. "straggling branches of [a strange vine];"
   or, as in English version, "degenerate branches," rather than as in
   text, where Augustin gives, in amaritudinem, vitis aliena, following
   the LXX., which reads, "eis pikrias he ampelos he allotria." The
   Vulgate is better: in pravum, vinea aliena.--Tr.

   [1380] Jer. ii. 21.

   [1381] Isa. v. 4.

   [1382] Chap. xiv. 28.

   [1383] 1 Cor. iii. 5-7.

   [1384] Chap. xiii. 10.

   [1385] Rom. x. 10.

   [1386] Acts xv. 9.

   [1387] Literally, "questioning," interrogatio, 1 Pet. iii. 21.

   [1388] Eph. v. 25, 26.
     __________________________________________________________________

   Tractate LXXXI.

   Chapter XV. 4-7.

   1. Jesus called Himself the vine, and His disciples the branches, and
   His Father the husbandman; whereon we have already discoursed as we
   were able. But in the present passage, while still speaking of Himself
   as the vine, and of His branches, or, in other words, of the disciples,
   He said, "Abide in me, and I in you." They are not in Him in the same
   kind of way that He is in them. And yet both ways tend to their
   advantage, and not to His. For the relation of the branches to the vine
   is such that they contribute nothing to the vine, but from it derive
   their own means of life; while that of the vine to the branches is such
   that it supplies their vital nourishment, and receives nothing from
   them. And so their having Christ abiding in them, and abiding
   themselves in Christ, are in both respects advantageous, not to Christ,
   but to the disciples. For when the branch is cut off, another may
   spring up from the living root; but that which is cut off cannot live
   apart from the root.

   2. And then He proceeds to say: "As the branch cannot bear fruit of
   itself, except it abide in the vine; no more can ye, except ye abide in
   me." A great encomium on grace, my brethren,--one that will instruct
   the souls of the humble, and stop the mouths of the proud. Let those
   now answer it, if they dare, who, ignorant of God's righteousness, and
   going about to establish their own, have not submitted themselves unto
   the righteousness of God. [1389] Let the self-complacent answer it, who
   think they have no need of God for the performance of good works. Fight
   they not against such a truth, those men of corrupt mind, reprobate
   concerning the faith, [1390] whose reply is only full of impious talk,
   when they say: It is of God that we have our existence as men, but it
   is of ourselves that we are righteous? What is it you say, you who
   deceive yourselves, and, instead of establishing freewill, cast it
   headlong down from the heights of its self-elevation through the empty
   regions of presumption into the depths of an ocean grave? Why, your
   assertion that man of himself worketh righteousness, that is the height
   of your self-elation. But the Truth contradicts you, and declares, "The
   branch cannot bear fruit of itself, except it abide in the vine." Away
   with you now over your giddy precipices, and, without a spot whereon to
   take your stand, vapor away at your windy talk. These are the empty
   regions of your presumption. But look well at what is tracking your
   steps, and, if you have any sense remaining, let your hair stand on
   end. For whoever imagines that he is bearing fruit of himself is not in
   the vine, and he that is not in the vine is not in Christ, and he that
   is not in Christ is not a Christian. Such are the ocean depths into
   which you have plunged.

   3. Ponder again and again what the Truth has still further to say: "I
   am the vine," He adds, "ye are the branches: he that abideth in me, and
   I in him, the same bringeth forth much fruit; for without me ye can do
   nothing." For just to keep any from supposing that the branch can bear
   at least some little fruit of itself, after saying, "the same bringeth
   forth much fruit," His next words are not, Without me ye can do but
   little, but "ye can do nothing." Whether then it be little or much,
   without Him it is impracticable; for without Him nothing can be done.
   For although, when the branch beareth little fruit, the husbandman
   purgeth it that it may bring forth more; yet if it abide not in the
   vine, and draw its life from the root, it can bear no fruit whatever of
   itself. And although Christ would not have been the vine had He not
   been man, yet He could not have supplied such grace to the branches had
   He not also been God. And just because such grace is so essential to
   life, that even death itself ceases to be at the disposal of free-will,
   He adds, "If any one abide not in me, he shall be cast forth as a
   branch, and wither; and they shall gather him, and cast him into the
   fire, and he is burned." The wood of the vine, therefore, is in the
   same proportion the more contemptible if it abide not in the vine, as
   it is glorious while so abiding; in fine, as the Lord likewise says of
   them in the prophet Ezekiel, when cut off, they are of no use for any
   purpose of the husbandman, and can be applied to no labor of the
   mechanic. [1391] The branch is suitable only for one of two things,
   either the vine or the fire: if it is not in the vine, its place will
   be in the fire; and that it may escape the latter, may it have its
   place in the vine.

   4. "If ye abide in me," He says, "and my words abide in you, ye shall
   ask what ye will, and it shall be done unto you." For abiding thus in
   Christ, is there aught they can wish but what will be agreeable to
   Christ? So abiding in the Saviour, can they wish anything that is
   inconsistent with salvation? Some things, indeed, we wish because we
   are in Christ, and other things we desire because still in this world.
   For at times, in connection with this our present abode, we are
   inwardly prompted to ask what we know not it would be inexpedient for
   us to receive. But God forbid that such should be given us if we abide
   in Christ, who, when we ask, only does what will be for our advantage.
   Abiding, therefore, ourselves in Him, when His words abide in us we
   shall ask what we will, and it shall be done unto us. For if we ask,
   and the doing follows not, what we ask is not connected with our
   abiding in Him, nor with His words which abide in us, but with that
   craving and infirmity of the flesh which are not in Him, and have not
   His words abiding in them. For to His words, at all events, belongs
   that prayer which He taught, and in which we say, "Our Father, who art
   in heaven." [1392] Let us only not fall away from the words and meaning
   of this prayer in our petitions, and whatever we ask, it shall be done
   unto us. For then only may His words be said to abide in us, when we do
   what He has commanded us, and love what He has promised. But when His
   words abide only in the memory, and have no place in the life, the
   branch is not to be accounted as in the vine, because it draws not its
   life from the root. It is to this distinction that the word of
   Scripture has respect, "and to those that remember His commandments to
   do them." [1393] For many retain them in their memory only to treat
   them with contempt, or even to mock at and assail them. It is not in
   such as have only some kind of contact, but no connection, that the
   words of Christ abide; and to them, therefore, they will not be a
   blessing, but a testimony against them; and because they are present in
   them without abiding in them, they are held fast by them for the very
   purpose of being judged according to them at last.
     __________________________________________________________________

   [1389] Rom. x. 3.

   [1390] 2 Tim. iii. 8.

   [1391] Ezek. xv. 5.

   [1392] Matt. vi. 9.

   [1393] Ps. ciii. 18.
     __________________________________________________________________

   Tractate LXXXII.

   Chapter XV. 8-10.

   1. The Saviour, in thus speaking to the disciples, commends still more
   and more the grace whereby we are saved, when He says, "Herein is my
   Father glorified, [1394] that ye bear very much fruit, and be made my
   disciples." Whether we say glorified, or made bright, both are the
   rendering given us of one Greek verb, namely doxazein (doxazein). For
   what is doxa (doxa) in Greek, is in Latin glory. I have thought it
   worth while to mention this, because the apostle says, "If Abraham was
   justified by works, he hath glory, but not before God." [1395] For this
   is the glory before God, whereby God, and not man, is glorified, when
   he is justified, not by works, but by faith, so that even his doing
   well is imparted to him by God; just as the branch, as I have stated
   above, [1396] cannot bear fruit of itself. For if herein God the Father
   is glorified, that we bear much fruit, and be made the disciples of
   Christ, let us not credit our own glory therewith, as if we had it of
   ourselves. For of Him is such a grace, and accordingly therein the
   glory is not ours, but His. Hence also, in another passage, after
   saying, "Let your light so shine before men that they may see your good
   works;" to keep them from the thought that such good works were of
   themselves, He immediately added, "and may glorify your Father who is
   in heaven." [1397] For herein is the Father glorified, that we bear
   much fruit, and be made the disciples of Christ. And by whom are we so
   made, but by Him whose mercy hath forestalled us? For we are His
   workmanship, created in Christ Jesus unto good works. [1398]

   2. "As the Father hath loved me," He says, "so have I loved you:
   continue ye in my love." Here, then, you see, is the source of our good
   works. For whence should we have them, were it not that faith worketh
   by love? [1399] And how should we love, were it not that we were first
   loved? With striking clearness is this declared by the same evangelist
   in his epistle: "We love God because He first loved us." [1400] But
   when He says, "As the Father hath loved me, so have I loved you," He
   indicates no such equality between our nature and His as there is
   between Himself and the Father, but the grace whereby the Mediator
   between God and men is the man Christ Jesus. [1401] For He is pointed
   out as Mediator when He says, "The Father--me, and I--you." For the
   Father, indeed, also loveth us, but in Him; for herein is the Father
   glorified, that we bear fruit in the vine, that is, in the Son, and so
   be made His disciples.

   3. "Continue ye," He says, "in my love." How shall we continue? Listen
   to what follows: "If ye keep my commandments, ye shall abide in my
   love." Love brings about the keeping of His commandments; but does the
   keeping of His commandments bring about love? Who can doubt that it is
   love which precedes? For he has no true ground for keeping the
   commandments who is destitute of love. And so, in saying, "If ye keep
   my commandments, ye shall abide in my love," He shows not the source
   from which love springs, but the means whereby it is manifested. As if
   He said, Think not that ye abide in my love if ye keep not my
   commandments; for it is only if ye have kept them that ye shall abide.
   In other words, it will thus be made apparent that ye shall abide in my
   love if ye keep my commandments. So that no one need deceive himself by
   saying that he loveth Him, if he keepeth not His commandments. For we
   love Him just in the same measure as we keep His commandments; and the
   less we keep them, the less we love. And although, when He saith,
   "Continue ye in my love," it is not apparent what love He spake of;
   whether the love we bear to Him, or that which He bears to us: yet it
   is seen at once in the previous clause. For He had there said, "So have
   I loved you;" and to these words He immediately adds, "Continue ye in
   my love:" accordingly, it is that love which He bears to us. What,
   then, do the words mean, "Continue ye in my love," but just, continue
   ye in my grace? And what do these mean, "If ye keep my commandments, ye
   shall abide in my love," but, hereby shall ye know that ye shall abide
   in the love which I bear to you, if ye keep my commandments? It is not,
   then, for the purpose of awakening His love to us that we first keep
   His commandments; but this, that unless He loves us, we cannot keep His
   commandments. This is a grace which lies all disclosed to the humble,
   but is hid from the proud.

   4. But what are we to make of that which follows: "Even as I have kept
   my Father's commandments, and abide in His love"? Here also He
   certainly intended us to understand that fatherly love wherewith He was
   loved of the Father. For this was what He has just said, "As the Father
   hath loved me, so have I loved you;" and then to these He added the
   words, "Continue ye in my love;" in that, doubtless, wherewith I have
   loved you. Accordingly, when He says also of the Father, "I abide in
   His love," we are to understand it of that love which was borne Him by
   the Father. But then, in this case also, is that love which the Father
   bears to the Son referable to the same grace as that wherewith we are
   loved of the Son: seeing that we on our part are sons, not by nature,
   but by grace; while the Only-begotten is so by nature and not by grace?
   Or is this even in the Son Himself to be referred to His condition as
   man? Certainly so. For in saying, "As the Father hath loved me, so have
   I loved you," He pointed to the grace that was His as Mediator. For
   Christ Jesus is the Mediator between God and men, not in respect to His
   Godhead, but in respect to His manhood. [1402] And certainly it is in
   reference to this His human nature that we read, "And Jesus increased
   in wisdom and age, and in favor [grace] with God and men." [1403] In
   harmony, therefore, with this, we may rightly say that while human
   nature belongs not to the nature of God, yet such human nature does by
   grace belong to the person of the only-begotten Son of God; and that by
   grace so great, that there is none greater, yea, none that even
   approaches equality. For there were no merits that preceded that
   assumption of humanity, but all His merits began with that very
   assumption. The Son, therefore, abideth in the love wherewith the
   Father hath loved Him, and so hath kept His commandments. For what are
   we to think of Him even as man, but that God is His lifter up? [1404]
   for the Word was God, the Only-begotten, co-eternal with Him that
   begat; but that He might be given to us as Mediator, by grace
   ineffable, the Word was made flesh, and dwelt among us. [1405]
     __________________________________________________________________

   [1394] Clarificatus, literally, "clarified," or made bright, clear, to
   men's eyes. See immediately afterwards in text.

   [1395] Rom. iv. 2.

   [1396] Tract. LXXXI. sec. 2.

   [1397] Matt. v. 16.

   [1398] Eph. ii. 10.

   [1399] Gal. v. 6.

   [1400] 1 John iv. 19.

   [1401] 1 Tim. ii. 5.

   [1402] Non in quantum Deus, sed in quantum homo est.

   [1403] Luke ii. 52.

   [1404] Ps. iii. 3.

   [1405] Chap. i. 1, 14.
     __________________________________________________________________

   Tractate LXXXIII.

   Chapter XV. 11, 12.

   1. You have just heard, beloved, the Lord saying to His disciples,
   "These things have I spoken unto you, that my joy might be in you, and
   that your joy might be full." And what else is Christ's joy in us, save
   that He is pleased to rejoice over us? And what is this joy of ours
   which He says is to be made full, but our having fellowship with Him?
   On this account He had said to the blessed Peter, "If I wash thee not,
   thou shall have no part with me." [1406] His joy, therefore, in us is
   the grace He hath bestowed upon us: and that is also our joy. But over
   it He rejoiced even from eternity, when He chose us before the
   foundation of the world. [1407] Nor can we rightly say that His joy was
   not full; for God's joy was never at any time imperfect. But that joy
   of His was not in us: for we, in whom it could be, had as yet no
   existence; and even when our existence commenced, it began not to be in
   Him. But in Him it always was, who in the infallible truth of His own
   foreknowledge rejoiced that we should yet be His own. Accordingly, He
   had a joy over us that was already full, when He rejoiced in
   foreknowing and foreordaining us: and as little could there be any fear
   intermingling in that joy of His, lest there should be any possible
   failure in what He foreknew would be done by Himself. Nor, when He
   began to do what He foreknew that He would do, was there any increase
   to His joy as the expression of His blessedness; otherwise His making
   of us must have added to His blessedness. Be such a supposition,
   brethren, far from our thoughts; for the blessedness of God was neither
   less without us, nor became greater because of us. His joy, therefore,
   over our salvation, which was always in Him, when He foreknew and
   foreordained us, began to be in us when He called us; and this joy we
   properly call our own, as by it we, too, shall yet be blessed: but this
   joy, as it is ours, increases and advances, and presses onward
   perseveringly to its own completion. Accordingly, it has its beginning
   in the faith of the regenerate, and its completion in the reward when
   they rise again. Such is my opinion of the purport of the words, "These
   things have I spoken unto you, that my joy might be in you, and that
   your joy might be made full:" that mine "might be in you;" that yours
   "might be made full." For mine was always full, even before ye were
   called, when ye were foreknown as those whom I was afterwards to call;
   but it finds its place in you also, when ye are transformed into that
   which I have foreknown regarding you. And "that yours may be full:" for
   ye shall be blessed, what ye are not as yet; just as ye are now
   created, who had no existence before.

   2. "This," He says, "is my injunction, that ye love one another, as I
   have loved you." Whether we call it injunction or commandment, [1408]
   both are the rendering of the same Greek word, entolé (entole). But He
   had already made this same announcement on a former occasion, when, as
   ye ought to remember, I repounded it to you to the best of my ability.
   [1409] For this is what He says there, "A new commandment I give unto
   you, that ye love one another; as I have loved you, that ye also love
   one another." [1410] And so the repetition of this commandment is its
   commendation: only that there He said, "A new commandment I give unto
   you;" and here, "This is my commandment:" there, as if there had been
   no such commandment before; and here, as if He had no other commandment
   to give them. But there it is spoken of as "new," to keep us from
   persevering in our old courses; here, it is called "mine," to keep us
   from treating it with contempt.

   3. But when He said in this way here, "This is my commandment," as if
   there were none else, what are we to think, my brethren? Is, then, the
   commandment about that love wherewith we love one another, His only
   one? Is there not also another that is still greater,--that we should
   love God? Or has God in very truth given us such a charge about love
   alone, that we have no need of searching for others? There are three
   things at least that the apostle commends when he says, "But now abide
   faith, hope, charity, these three; but the greatest of these is
   charity." [1411] And although in charity, that is, in love, are
   comprehended the two commandments; yet it is here declared to be the
   greatest only, and not the sole one. Accordingly, what a host of
   commandments are given us about faith, what a multitude about hope! who
   is there that could collect them together, or suffice to number them?
   But let us ponder the words of the same apostle: "Love is the fullness
   of the law." [1412] And so, where there is love, what can be wanting?
   and where it is not, what is there that can possibly be profitable? The
   devil believes, [1413] but does not love: no one loveth who doth not
   believe. One may, indeed, hope for pardon who does not love, but he
   hopes in vain; but no one can despair who loves. Therefore, where there
   is love, there of necessity will there be faith and hope; and where
   there is the love of our neighbor, there also of necessity will be the
   love of God. For he that loveth not God, how loveth he his neighbour as
   himself, seeing that he loveth not even himself? Such an one is both
   impious and iniquitous; and he that loveth iniquity, manifestly loveth
   not, but hateth his own soul. [1414] Let us, therefore, be holding fast
   to this precept of the Lord, to love one another; and then all else
   that is commanded we shall do, for all else we have contained in this.
   But this love is distinguished from that which men bear to one another
   as such; for in order to mark the distinction, it is added, "as I have
   loved you." And wherefore is it that Christ loveth us, but that we may
   be fitted to reign with Christ? With this aim, therefore, let us also
   be loving one another, that we may manifest the difference of our love
   from that of others, who have no such motive in loving one another,
   because the love itself is wanting. But those whose mutual love has the
   possession of God Himself for its object, will truly love one another;
   and, therefore, even for the very purpose of loving one another, they
   love God. There is no such love as this in all men; for few have this
   motive for their love one to another, that God may be all in all.
   [1415]
     __________________________________________________________________

   [1406] Chap. xiii. 8.

   [1407] Eph. i. 4.

   [1408] Præceptum, sive mandatum.

   [1409] See Tract. LXV.

   [1410] Chap. xiii. 34.

   [1411] 1 Cor. xiii. 13.

   [1412] Rom. xiii. 10.

   [1413] Jas. ii. 19.

   [1414] Ps. xi. 5. Augustin here, as usual, along with the Vulgate,
   follows the Septuagint in what is clearly a mistranslation of the
   Hebrew text, which is correctly rendered grammatically in our English
   version, though not exactly according to the Masoretic punctuation.
   sn'h (fem.) shows that "his soul" is the subject, and not the object of
   the hatred.--Tr.

   [1415] 1 Cor. xv. 28.
     __________________________________________________________________

   Tractate LXXXIV.

   Chapter XV. 13.

   1. The Lord, beloved brethren, hath defined that fullness of love which
   we ought to bear to one another, when He said: "Greater love hath no
   man than this, that a man lay down his life for his friends." Inasmuch,
   then, as He had said before, "This is my commandment, that ye love one
   another, as I have loved you;" and appended to these words what you
   have just been hearing, "Greater love hath no man than this, that a man
   lay down his life for his friends;" there follows from this as a
   consequence, what this same Evangelist John says in his epistle, "That
   as Christ laid down His life for us, even so we also ought to lay down
   our lives for the brethren;" [1416] loving one another in truth, as He
   hath loved us, who laid down His life for us. Such also is doubtless
   the meaning of what we read in the Proverbs of Solomon: "If thou
   sittest down to supper at the table of a ruler, consider wisely what is
   set before thee; and so put to thy hand, knowing that thou art bound to
   make similar preparations." [1417] For what is the table of the ruler,
   but that from which we take the body and blood of Him who laid down His
   life for us? And what is it to sit thereat, but to approach in
   humility? And what is it to consider intelligently what is set before
   thee, but worthily to reflect on the magnitude of the favor? And what
   is it, so to put to thy hand, as knowing that thou art bound to make
   similar preparations, but as I have already said, that, as Christ laid
   down His life for us, so we also ought to lay down our lives for the
   brethren? For as the Apostle Peter also says, "Christ suffered for us,
   leaving us an example, that we should follow His steps." [1418] This is
   to make similar preparations. This it was that the blessed martyrs did
   in their burning love; and if we celebrate their memories in no mere
   empty form, and, in the banquet whereat they themselves were filled to
   the full, approach the table of the Lord, we must, as they did, be also
   ourselves making similar preparations. For on these very grounds we do
   not commemorate them at that table in the same way, as we do others who
   now rest in peace, as that we should also pray for them, but rather
   that they should do so for us, that we may cleave to their footsteps;
   because they have actually attained that fullness of love, than which,
   our Lord hath told us, there cannot be a greater. For such tokens of
   love they exhibited for their brethren, as they themselves had equally
   received at the table of the Lord.

   2. But let us not be supposed to have so spoken as if on such grounds
   we might possibly arrive at an equality with Christ the Lord, if for
   His sake we have undergone witness-bearing even unto blood. He had
   power to lay down His life, and to take it again; [1419] but we have no
   power to live as long as we wish; and die we must, however unwilling:
   He, by dying, straightway slew death in Himself; we, by His death, are
   delivered from death: His flesh saw no corruption; [1420] ours, after
   corruption, shall in the end of the world be clothed by Him with
   incorruption: He had no need of us, in order to work out our salvation;
   we, without Him, can do nothing: He gave Himself as the vine, to us the
   branches; we, apart from Him, can have no life. Lastly, although
   brethren die for brethren, yet no martyr's blood is ever shed for the
   remission of the sins of brethren, as was the case in what He did for
   us; and in this respect He bestowed not on us aught for imitation, but
   something for congratulation. In as far, then, as the martyrs have shed
   their blood for the brethren, so far have they exhibited such tokens of
   love as they themselves perceived at the table of the Lord. (One might
   imitate Him in dying, but no one could, in redeeming.) [1421] In all
   else, then, that I have said, although it is out of my power to mention
   everything, the martyr of Christ is far inferior to Christ Himself. But
   if any one shall set himself in comparison, I say, not with the power,
   but with the innocence of Christ, and (I would not say) in thinking
   that he is healing the sins of others, but at least that he has no sins
   of his own, even so far is his avidity overstepping the requirements of
   the method of salvation; it is a matter of considerable moment for him,
   only he attains not his desire. And well it is that he is admonished in
   that passage of the Proverbs, which immediately goes on to say, "But if
   thy greed is too great, be not desirous of his dainties; for it is
   better that thou take nothing thereof, than that thou shouldst take
   more than is befitting. For such things," it is added, "have a life of
   deceit," that is, of hypocrisy. For in asserting his own sinlessness,
   he cannot prove, but only pretend, that he is righteous. And so it is
   said, "For such have a deceiving life." There is only One who could at
   once have human flesh and be free from sin. Appropriately are we
   commanded that which follows; and such a word and proverb is well
   adapted to human weakness, when it is said, "Lay not thyself out,
   seeing thou art poor, against him that is rich." For the rich man is
   Christ, who was never obnoxious to punishment either through hereditary
   or personal debt and is righteous Himself, and justifies others. Lay
   not thyself out against Him, thou who art so poor, that thou art
   manifestly to the eyes of all the daily beggar that thou art in thy
   prayer for the remission of sins. "But keep thyself," he says, "from
   thine own counsel" ["cease from thine own wisdom"--E.V.]. From what,
   but from this delusive presumption? For He, indeed, inasmuch as He is
   not only man but also God, can never be chargeable with evil. "For if
   thou turn thine eye upon Him, He will nowhere be visible." "Thine eye,"
   that is, the human eye, wherewith thou distinguishest that which is
   human; "if thou turn it upon Him, He will nowhere be visible," because
   He cannot be seen with such organs of sight as are thine. "For He will
   provide Himself wings like an eagle's, and will depart to the house of
   His overseer," [1422] from which, at all events, He came to us, and
   found us not such as He Himself was who came. Let us therefore love one
   another, even as Christ hath loved us, and given Himself for us. [1423]
   "For greater love hath no man than this, that a man lay down his life
   for his friends." And let us be imitating Him in such a spirit of
   reverential obedience, that we shall never have the boldness to presume
   on a comparison between Him and ourselves.
     __________________________________________________________________

   [1416] 1 John iii. 16.

   [1417] Prov. xxiii. 1, 2: see below, and also Tract. XLVII. sec. 2,
   note 4.

   [1418] 1 Pet. ii. 21.

   [1419] Chap. x. 18.

   [1420] Acts ii. 31.

   [1421] This parenthesized sentence is found, according to Migne,
   inserted here in six mss. In three others it occurs immediately before
   the second following sentence, beginning, "But if any one," etc. In
   other mss. it is wanting; and Migne omits it from the text.--Tr.

   [1422] The whole of this passage, taken from Proverbs xxiii. 3-5, as
   well as verses 1 and 2, quoted in sec. 1 of this Lecture, and in Tract.
   XLVII. sec. 2 (where see note 4), departs so widely from the Hebrew
   text, and even from the Septuagint (which is itself considerably
   astray), that it is hardly possible to account for the differences; and
   we refrain from attempting it. The text had evidently been felt to be
   obscure from very early times, especially for those who were
   unacquainted with the Hebrew; and hence transformations, omissions, and
   interpolations of words, and even of sentences, on the part of copyists
   and commentators, had resulted in the very various readings of
   different versions. The passage as given by Augustin is a good example
   of his ingenuity in spiritualizing the statements of Scripture.--Tr.

   [1423] Gal. ii. 20.
     __________________________________________________________________

   Tractate LXXXV.

   Chapter XV. 14, 15.

   1. When the Lord Jesus had commended the love which He manifested
   toward us in dying for us, and had said, "Greater love hath no man than
   this, that a man lay down his life for his friends," He added, "Ye are
   my friends, if ye do whatsoever I command you." What great
   condescension! when one cannot even be a good servant unless he do his
   lord's commandments; the very means, which only prove men to be good
   servants, He wished to be those whereby His friends should be known.
   But the condescension, as I have termed it, is this, that the Lord
   condescends to call those His friends whom He knows to be His servants.
   For, to let us know that it is the duty of servants to yield obedience
   to their master's commands, He actually in another place reproaches
   those who are servants, by saying, "And why call ye me, Lord, Lord, and
   do not the things that I say?" [1424] Accordingly, when ye say Lord,
   prove what you say by doing my commandments. Is it not to the obedient
   servant that He is yet one day to say, "Well done, thou good servant;
   because thou hast been faithful over a few things, I will make thee
   ruler over many things: enter thou into the joy of thy Lord"? [1425]
   One, therefore, who is a good servant, can be both servant and friend.

   2. But let us mark what follows. "Henceforth I call you not servants;
   for the servant knoweth not what his lord doeth." How, then are we to
   understand the good servant to be both servant and friend, when He
   says, "Henceforth I call you not servants; for the servant knoweth not
   what his lord doeth"? He introduces the name of friend in such a way as
   to withdraw that of servant; not as if to include both in the one term,
   but in order that the one should succeed to the place vacated by the
   other. What does it mean? Is it this, that even in doing the Lord's
   commandments we shall not be servants? Or this, that then we shall
   cease to be servants, when we have been good servants? And yet who can
   contradict the Truth, when He says, "Henceforth I call you not
   servants?" and shows why He said so: "For the servant," He adds,
   "knoweth not what his lord doeth." Is it that a good and tried servant
   is not likewise entrusted by his master with his secrets? What does He
   mean, then, by saying, "The servant knoweth not what his lord doeth"?
   Be it that "he knoweth not what he doeth," is he ignorant also of what
   he commands? For if he were so, how can he serve? Or how is he a
   servant who does no service? And yet the Lord speaks thus: "Ye are my
   friends, if ye do whatsoever I command you. Henceforth I call you not
   servants." Truly a marvellous statement! Seeing we cannot serve the
   Lord but by doing His commandments, how is it that in doing so we shall
   cease to be servants? If I be not a servant in doing His commandments,
   and yet cannot be in His service unless I so do, then, in my very
   service, I am no longer a servant.

   3. Let us, brethren, let us understand, and may the Lord enable us to
   understand, and enable us also to do what we understand. And if we know
   this, we know of a truth what the Lord doeth; for it is only the Lord
   that so enables us, and by such means only do we attain to His
   friendship. For just as there are two kinds of fear, which produce two
   classes of fearers; so there are two kinds of service, which produce
   two classes of servants. There is a fear, which perfect love casteth
   out; [1426] and there is another fear, which is clean, and endureth for
   ever. [1427] The fear that lies not in love, the apostle pointed to
   when he said, "For ye have not received the spirit of service again to
   fear." [1428] But he referred to the clean fear when he said, "Be not
   high-minded, but fear." [1429] In that fear which love casteth out,
   there has also to be cast out the service along with it: for both were
   joined together by the apostle, that is, the service and the fear, when
   he said, "For ye have not received the spirit of service again to
   fear." And it was the servant connected with this kind of service that
   the Lord also had in His eye when He said, "Henceforth I call you not
   servants; for the servant knoweth not what his lord doeth." Certainly
   not the servant characterized by the clean fear, to whom it is said,
   "Well done, thou good servant: enter thou into the joy of thy lord;"
   but the servant who is characterized by the fear which love casteth
   out, of whom He elsewhere saith, "The servant abideth not in the house
   for ever, but the Son abideth ever." [1430] Since, therefore, He hath
   given us power to become the sons of God, [1431] let us not be
   servants, but sons: that, in some wonderful and indescribable but real
   way, we may as servants have the power not to be servants; servants,
   indeed, with that clean fear which distinguishes the servant that
   enters into the joy of his lord, but not servants with the fear that
   has to be cast out, and which marketh him that abideth not in the house
   for ever. But let us bear in mind that it is the Lord that enableth us
   to serve so as not to be servants. And this it is that is unknown to
   the servant, who knoweth not what his Lord doeth; and who, when he
   doeth any good thing, is lifted up as if he did it himself, and not his
   Lord; and so, glories not in the Lord, but in himself, thereby
   deceiving himself, because glorying, as if he had not received. [1432]
   But let us, beloved, in order that we may be the friends of the Lord,
   know what our Lord doeth. For it is He who makes us not only men, but
   also righteous, and not we ourselves. And who but He is the doer, in
   leading us to such a knowledge? For "we have received not the spirit of
   this world, but the Spirit which is of God, that we might know the
   things that are freely given to us of God." [1433] Whatever good there
   is, is freely given by Him. And so because this also is good, by Him
   who graciously imparteth all good is this gift of knowing likewise
   bestowed; that, in respect of all good things whatever, he that
   glorieth may glory in the Lord. [1434] But the words that follow, "But
   I have called you friends; for all things that I have heard of my
   Father I have made known unto you," are so profound, that we must by no
   means compress them within the limits of the present discourse, but
   leave them over till another.
     __________________________________________________________________

   [1424] Luke vi. 46.

   [1425] Matt. xxv. 21.

   [1426] 1 John iv. 18.

   [1427] Ps. xix. 9.

   [1428] Rom. viii. 15.

   [1429] Rom. xi. 20.

   [1430] Chap. viii. 35.

   [1431] Chap. i. 12.

   [1432] 1 Cor. iv. 7.

   [1433] 1 Cor. ii. 12.

   [1434] 1 Cor. i. 31.
     __________________________________________________________________

   Tractate LXXXVI.

   Chapter XV. 15, 16.

   1. It is a worthy subject of inquiry how these words of the Lord are to
   be understood, "But I have called you friends: for all things that I
   have heard of my Father I have made known unto you." For who is there
   that dare affirm or believe that any man knoweth all things that the
   only-begotten Son hath heard of the Father; when there is no one that
   can comprehend even how He heareth any word of the Father, being as He
   is Himself the only Word of the Father? Nay more, is it not the case
   that a little afterwards, in this same discourse, which He delivered to
   the disciples between the Supper and His passion, He said, "I have yet
   many things to say unto you, but ye cannot bear them now"? [1435] How,
   then, are we to understand that He made known unto the disciples all
   that He had heard of the Father, when there are many things that He
   saith not, just because He knows that they cannot bear them now?
   Doubtless what He is yet to do He says that He has done as the same
   Being who hath made those things which are yet to be. [1436] For as He
   says by the prophet, "They pierced my hands and my feet," [1437] and
   not, They will yet pierce; but speaking as it were of the past, and yet
   predicting what was still in the future: so also in the passage before
   us He declares that He has made known to the disciples all, that He
   knows He will yet make known in that fullness of knowledge, whereof the
   apostle says, "But when that which is perfect is come, then that which
   is in part shall be done away." For in the same place he adds: "Now I
   know in part, but then shall I know, even as also I am known; and now
   through a glass in a riddle, but then face to face." [1438] For the
   same apostle also says that we have been saved by the washing of
   regeneration, [1439] and yet declares in another place, "We are saved
   by hope: but hope that is seen is no hope; for what a man seeth, why
   doth he yet hope for? But if we hope for that we see not, then do we
   with patience wait for it." [1440] To a similar purpose it is also said
   by his fellow-apostle Peter, "In whom, though now seeing Him not, ye
   believe; and in whom, when ye see Him, ye shall rejoice with a joy
   unspeakable and glorious: receiving the reward of faith, even the
   salvation of your souls." [1441] If, then, it is now the season of
   faith, and faith's reward is the salvation of our souls; who, in that
   faith which worketh by love, [1442] can doubt that the day must come to
   an end, and at its close the reward be received; not only the
   redemption of our body, whereof the Apostle Paul speaketh, [1443] but
   also the salvation of our souls, as we are told by the Apostle Peter?
   For the felicity springing from both is at this present time, and in
   the existing state of mortality, a matter rather of hope than of actual
   possession. But this it concerns us to remember, that our outward man,
   to wit the body, is still decaying; but the inward, that is, the soul,
   is being renewed day by day. [1444] Accordingly, while we are waiting
   for the immortality of the flesh and salvation of our souls in the
   future, yet with the pledge we have received, it may be said that we
   are saved already; so that knowledge of all things which the
   Only-begotten hath heard of the Father we are to regard as a matter of
   hope still lying in the future, although declared by Christ as
   something He had already imparted.

   2. "Ye have not chosen me," He says, "but I have chosen you." Grace
   such as that is ineffable. For what were we so long as Christ had not
   yet chosen us, and we were therefore still destitute of love? For he
   who hath chosen Him, how can he love Him? Were we, think you, in that
   condition which is sung of in the psalm: "I had rather be an abject in
   the house of the Lord, than dwell in the tents of wickedness"? [1445]
   Certainly not. What were we then, but sinful and lost? We had not yet
   come to believe on Him, in order to lead to His choosing us; for if it
   were those who already believed that He chose, then was He chosen
   Himself, prior to His choosing. But how could He say, "Ye have not
   chosen me," save only because His mercy anticipated us? [1446] Here
   surely is at fault the vain reasoning of those who defend the
   foreknowledge of God in opposition to His grace, and with this view
   declare that we were chosen before the foundation of the world, [1447]
   because God foreknew that we should be good, but not that He Himself
   would make us good. So says not He, who declares, "Ye have not chosen
   me." For had He chosen us on the ground that He foreknew that we should
   be good, then would He also have foreknown that we would not be the
   first to make choice of Him. For in no other way could we possibly be
   good: unless, forsooth, one could be called good who has never made
   good his choice. What was it then that He chose in those who were not
   good? For they were not chosen because of their goodness, inasmuch as
   they could not be good without being chosen. Otherwise grace is no more
   grace, if we maintain the priority of merit. Such, certainly, is the
   election of grace, whereof the apostle says: "Even so then at this
   present time also there is a remnant saved according to the election of
   grace." To which he adds: "And if by grace, then is it no more of
   works; otherwise grace is no more grace." [1448] Listen, thou
   ungrateful one, listen: "Ye have not chosen me, but I have chosen you."
   Not that thou mayest say, I am chosen because I already believed. For
   if thou wert believing in Him, then hadst thou already chosen Him. But
   listen: "Ye have not chosen me." Not that thou mayest say, Before I
   believed I was already doing good works, and therefore was I chosen.
   For what good work can be prior to faith, when the apostle says,
   "Whatsoever is not of faith is sin"? [1449] What, then, are we to say
   on hearing such words, "Ye have not chosen me," but that we were evil,
   and were chosen in order that we might be good through the grace of Him
   who chose us? For it is not by grace, if merit preceded: but it is of
   grace: and therefore that grace did not find, but effected the merit.

   3. See then, beloved, how it is that He chooseth not the good, but
   maketh those whom He has chosen good. "I have chosen you," He saith,
   "and appointed you that ye should go and bring forth fruit, and [that]
   your fruit should remain." And is not that the fruit, whereof He had
   already said, "Without me ye can do nothing"? [1450] He hath chosen
   therefore, and appointed that we should go and bring forth fruit; and
   no fruit, accordingly, had we to induce His choice of us. "That ye
   should go," He said, "and bring forth fruit." We go to bring forth, and
   He Himself is the way wherein we go, and wherein He hath appointed us
   to go. And so His mercy hath anticipated us in all. "And that your
   fruit," He saith, "should remain; that whatsoever ye shall ask of the
   Father in my name, He may give it you." Accordingly let love remain;
   for He Himself is our fruit. And this love lies at present in longing
   desire, not yet in fullness of enjoyment; and whatsoever with that
   longing desire we shall ask in the name of the only-begotten Son, the
   Father giveth us. But what is not expedient for our salvation to
   receive, let us not imagine that we ask that in the Saviour's name: but
   we ask in the name of the Saviour only that which really belongs to the
   way of salvation.
     __________________________________________________________________

   [1435] Chap. xvi. 12.

   [1436] Isa. xlv. 11.

   [1437] Ps. xxii. 16.

   [1438] 1 Cor. xiii. 10, 12.

   [1439] Tit. iii. 5.

   [1440] Rom. viii. 24, 25.

   [1441] 1 Pet. i. 8, 9.

   [1442] Gal. v. 6.

   [1443] Rom. viii. 23.

   [1444] 2 Cor. iv. 16.

   [1445] Ps. lxxxiv. 10.

   [1446] Ps. lix. 10.

   [1447] Eph. i. 4.

   [1448] Rom. xi. 5, 6.

   [1449] Rom. xiv. 23.

   [1450] Chap. xv. 5.
     __________________________________________________________________

   Tractate LXXXVII.

   Chapter XV. 17-19.

   1. In the Gospel lesson which precedes this one, the Lord had said: "Ye
   have not chosen me, but I have chosen you, and appointed you, that ye
   should go and bring forth fruit, and [that] your fruit should remain;
   that whatsoever ye shall ask of the Father in my name, He may give it
   you." On these words you remember that we have already discoursed, as
   the Lord enabled us. But here, that is, in the succeeding lesson which
   you have heard read, He says: "These things I command you, that ye love
   one another." And thereby we are to understand that this is our fruit,
   of which He had said, "I have chosen you, that ye should go and bring
   forth fruit, and [that] your fruit should remain." And what He
   subjoined, "That whatsoever ye shall ask of the Father in my name, He
   may give it you," He will certainly give us if we love one another;
   seeing that this very thing He has also given us, in choosing us when
   we had no fruit, because we had chosen Him not; and appointing us that
   we should bring forth fruit,--that is, that we should love one
   another,--a fruit that we cannot have apart from Him, just as the
   branches can do nothing apart from the vine. Our fruit, therefore, is
   charity, which the apostle explains to be, "Out of a pure heart, and a
   good conscience, and faith unfeigned." [1451] So love we one another,
   and so love we God. For it would be with no true love that we loved one
   another, if we loved not God. For every one loves his neighbor as
   himself if he loves God; and if he loves not God, he loves not himself.
   For on these two commandments of love hang all the law and the
   prophets: [1452] this is our fruit. And it is in reference, therefore,
   to such fruit that He gives us commandment when He says, "These things
   I command you, that ye love one another." In the same way also the
   Apostle Paul, when wishing to commend the fruit of the Spirit in
   opposition to the deeds of the flesh, posited this as his principle,
   saying, "The fruit of the Spirit is love;" and then, as if springing
   from and bound up in this principle, he wove the others together, which
   are "joy, peace, long-suffering, kindness, goodness, faith, meekness,
   temperance." [1453] For who can truly rejoice who loves not good as the
   source of his joy? Who can have true peace, if he have it not with one
   whom he truly loves? Who can be long-enduring through persevering
   continuance in good, save through fervent love? Who can be kind, if he
   love not the person he is aiding? Who can be good, if he is not made so
   by loving? Who can be sound in the faith, without that faith which
   worketh by love? Whose meekness can be beneficial in character, if not
   regulated by love? And who will abstain from that which is debasing, if
   he love not that which dignifies? Appropriately, therefore, does the
   good Master so frequently commend love, as the only thing needing to be
   commended, without which all other good things can be of no avail, and
   which cannot be possessed without bringing with it those other good
   things that make a man truly good.

   2. But alongside of this love we ought also patiently to endure the
   hatred of the world. For it must of necessity hate those whom it
   perceives recoiling from that which is loved by itself. But the Lord
   supplies us with special consolation from His own case, when, after
   saying, "These things I command you, that ye love one another," He
   added, "If the world hate you, know that it hated me before [it hated]
   you." Why then should the member exalt itself above the head? Thou
   refusest to be in the body if thou art unwilling to endure the hatred
   of the world along with the Head. "If ye were of the world," He says,
   "the world would love its own." He says this, of course, of the whole
   Church, which, by itself, He frequently also calls by the name of the
   world: as when it is said, "God was in Christ, reconciling the world
   unto Himself." [1454] And this also: "The Son of man came not to
   condemn the world, but that the world through Him might be saved."
   [1455] And John says in his epistle: "We have an advocate with the
   Father, Jesus Christ the righteous: and He is the propitiation for our
   sins; and not for ours only, but also [for those] of the whole world."
   [1456] The whole world then is the Church, and yet the whole world
   hateth the Church. The world therefore hateth the world, the hostile
   that which is reconciled, the condemned that which is saved, the
   polluted that which is cleansed.

   3. But that world which God is in Christ reconciling unto Himself,
   which is saved by Christ, and has all its sins freely pardoned by
   Christ, has been chosen out of the world that is hostile, condemned,
   and defiled. For out of that mass, which has all perished in Adam, are
   formed the vessels of mercy, whereof that world of reconciliation is
   composed, that is hated by the world which belongeth to the vessels of
   wrath that are formed out of the same mass and fitted to destruction.
   [1457] Finally, after saying, "If ye were of the world, the world would
   love its own," He immediately added, "But because ye are not of the
   world, but I have chosen you out of the world, therefore the world
   hateth you." And so these men were themselves also of that world, and,
   that they might no longer be of it, were chosen out of it, through no
   merit of their own, for no good works of theirs had preceded; and not
   by nature, which through free-will had become totally corrupted at its
   source: but gratuitously, that is, of actual grace. For He who chose
   the world out of the world, effected for Himself, instead of finding,
   what He should choose: for "there is a remnant saved according to the
   election of grace. And if by grace," he adds, "then is it no more of
   works: otherwise grace is no more grace." [1458]

   4. But if we are asked about the love which is borne to itself by that
   world of perdition which hateth the world of redemption; we reply, it
   loveth itself, of course, with a false love, and not with a true. And
   hence, it loves itself falsely, and hates itself truly. For he that
   loveth wickedness, hateth his own soul. [1459] And yet it is said to
   love itself, inasmuch as it loves the wickedness that makes it wicked;
   and, on the other hand, it is said to hate itself, inasmuch as it loves
   that which causes it injury. It hates, therefore, the true nature that
   is in it, and loves the vice: it hates what it is, as made by the
   goodness of God, and loves what has been wrought in it by free-will.
   And hence also, if we rightly understand it, we are at once forbidden
   and commanded to love it: thus, we are forbidden, when it is said to
   us, "Love not the world;" [1460] and we are commanded, when it is said
   to us, "Love your enemies." [1461] These constitute the world that
   hateth us. And therefore we are forbidden to love in it that which it
   loves in itself; and we are enjoined to love in it what it hates in
   itself, namely, the workmanship of God, and the various consolations of
   His goodness. For we are forbidden to love the vice that is in it, and
   enjoined to love the nature, while it loves the vice in itself, and
   hates the nature: so that we may both love and hate it in a right
   manner, whereas it loves and hates itself perversely.
     __________________________________________________________________

   [1451] 1 Tim. i. 5.

   [1452] Matt. xxii. 40.

   [1453] Gal. v. 22.

   [1454] 2 Cor. v. 19.

   [1455] John iii. 17.

   [1456] 1 John ii. 1, 2.

   [1457] Rom. ix. 21, 23.

   [1458] Rom. xi. 5, 6.

   [1459] Ps. xi. 5. See Tract. LXXXIII. sec. 3, note 4.

   [1460] 1 John ii. 15.

   [1461] Luke vi. 27.
     __________________________________________________________________

   Tractate LXXXVIII.

   Chapter XV. 20, 21.

   1. The Lord, in exhorting His servants to endure with patience the
   hatred of the world, proposes to them no greater and better example
   than His own; seeing that, as the Apostle Peter says, "Christ suffered
   for us, leaving us an example, that we should follow His steps." [1462]
   And if we really do so, we do it by His assistance, who said, "Without
   me ye can do nothing." But further, to those to whom He had already
   said, "If the world hate you, know that it hated me before [it hated]
   you," He now also says in the word you have just been hearing, when the
   Gospel was read, "Remember my word that I said unto you, The servant is
   not greater than his lord: if they have persecuted me, they will also
   persecute you; if they have kept my saying, they will keep yours also."
   Now in saying, "The servant is not greater than his lord," does He not
   clearly indicate how He would have us understand what He had said
   above, "Henceforth I call you not servants"? [1463] For, you see, He
   calleth them servants. For what else can the words imply, "The servant
   is not greater than his lord: if they have persecuted me, they will
   also persecute you"? It is clear, therefore, that when it is said,
   "Henceforth I call you not servants," He is to be understood as
   speaking of that servant [1464] who abideth not in the house for ever,
   [1465] but is characterized by the fear which love casteth out; [1466]
   whereas, when it is here said, "The servant is not greater than his
   lord: if they have persecuted me, they will also persecute you," that
   servant is meant who is distinguished by the clean fear which endureth
   for ever. [1467] For this is the servant who is yet to hear, "Well
   done, thou good servant: enter thou into the joy of thy Lord." [1468]

   2. "But all these things," He says, "will they do unto you for my
   name's sake, because they know not Him that sent me." And what are "all
   these things" that "they will do," but what He has just said, namely,
   that they will hate and persecute you, and despise your word? For if
   they kept not their word, and yet neither hated nor persecuted them; or
   if they even hated, but did not persecute them: it would not be all
   these things that they did. But "all these things will they do unto you
   for my name's sake,"--what else is that but to say, they will hate me
   in you, they will persecute me in you; and your word, just because it
   is mine, they will not keep? For "all these things will they do unto
   you for my name's sake:" not for yours, but mine. So much the more
   miserable, therefore, are those who do such things on account of that
   name, as those are blessed who suffer such things in its behalf: as He
   Himself elsewhere saith, "Blessed are they that suffer persecution for
   righteousness' sake." [1469] For that is on my account, or "for my
   name's sake:" because, as we are taught by the apostle, "He is made of
   God unto us wisdom, and righteousness, and santification, and
   redemption; that, according as it is written, He that glorieth, let him
   glory in the Lord." [1470] For the wicked do such things to the wicked,
   but not for righteousness' sake; and therefore both are alike
   miserable, those who do, and those who suffer them. The good also do
   such things to the wicked: where, although the former do so for
   righteousness' sake, yet the latter suffer them not on the same behalf.

   3. But some one says, If, when the wicked persecute the good for the
   name of Christ, the good suffer for righteousness' sake, then surely it
   is for righteousness' sake that the wicked do so to them; and if such
   is the case, then also, when the good persecute the wicked for
   righteousness' sake, it is for righteousness' sake likewise that the
   wicked suffer. For if the wicked can assail the good with persecution
   for the name of Christ, why cannot the wicked suffer persecution at the
   hands of the good on the same account; and what is that, but for
   righteousness' sake? For if the good act not so on the same account as
   that on which the wicked suffer, because the good do so for
   righteousness' sake, while the wicked suffer for unrighteousness, so
   then neither can the wicked act so on the same account as that for
   which the good suffer, because the wicked do so by unrighteousness,
   while the good suffer for righteousness' sake. And how then will that
   be true, "All these things will they do unto you for my name's sake,"
   when the former do it not for the name of Christ, that is, for
   righteousness' sake, but because of their own iniquity? Such a question
   is solved in this way, if only we understand the words, "All these
   things will they do unto you for my name's sake," as referring entirely
   to the righteous, as if it had been said, All these things will ye
   suffer at their hands for my name's sake, so that the words, "they will
   do unto you," are equivalent to these, Ye will suffer at their hands.
   But if "for my name's sake" is to be taken as if He had said, For my
   name's sake which they hate in you, so also may the other be taken for
   that righteousness' sake which they hate in you; and in this way the
   good, when they institute persecution against the wicked, may be
   rightly said to do so both for righteousness' sake, in their love for
   which they persecute the wicked, and for that wickedness' sake which
   they hate in the wicked themselves; and so also the wicked may be said
   to suffer both for the iniquity that is punished in their persons, and
   for the righteousness which is exercised in their punishment.

   4. It may also be inquired, if the wicked also persecute the wicked,
   just as ungodly princes and judges, while they were the persecutors of
   the godly, certainly also punished murderers and adulterers, and all
   classes of evil-doers whom they ascertained to be acting contrary to
   the public laws, how are we to understand the words of the Lord, "If ye
   were of the world, the world would love its own"? (ver. 19.) For those
   whom it punisheth cannot be loved by the world, which, we see,
   generally punisheth the classes of crimes mentioned above, save only
   that the world is both in those who punish such crimes, and in those
   that love them. Therefore that world, which is to be understood as
   existing in the wicked and ungodly, both hateth its own in respect of
   that section of men in whose case it inflicts injury on the criminal,
   and loveth its own in respect of that other section in whose case it
   shows favor to its own partners in criminality. Hence, "All these
   things will they do unto you for my name's sake," is said either in
   reference to that for the sake of which ye suffer, or to that on
   account of which they themselves so deal with you, because that which
   is in you they both hate and persecute. And He added, "Because they
   know not Him that sent me." This is to be understood as spoken of that
   knowledge of which it is also elsewhere recorded, "But to know Thee is
   perfect intelligence." [1471] For those who with such a knowledge know
   the Father, by whom Christ was sent, can in no wise persecute those
   whom Christ is gathering; for they also themselves are being gathered
   by Christ along with the others.
     __________________________________________________________________

   [1462] 1 Pet. ii. 21.

   [1463] Chap. xv. 15, xiii. 16.

   [1464] See above, Tract. LXXXV. sec. 3.

   [1465] Chap. viii. 35.

   [1466] 1 John iv. 18.

   [1467] Ps. xix. 9.

   [1468] Matt. xxv. 21.

   [1469] Matt. v. 10.

   [1470] 1 Cor. i. 30, 31.

   [1471] Wisd. vi. 16.
     __________________________________________________________________

   Tractate LXXXIX.

   Chapter XV. 22, 23.

   1. The Lord had said above to His disciples, "If they have persecuted
   me, they will also persecute you; if they have kept my saying, they
   will keep yours also. But all these things will they do unto you for my
   name's sake, because they know not Him that sent me." And if we inquire
   of whom He so spake, we find that He was led on to these words from
   what He had said before, "If the world hate you, know ye that it hated
   me before [it hated] you;" and now in adding, "If I had not come and
   spoken unto them, they had not had sin," He more expressly pointed to
   the Jews. Of them, therefore, He also uttered the words that precede,
   for so does the context itself imply. For it is of the same parties
   that He said, "If I had not come and spoken unto them, they had not had
   sin;" of whom He also said, "If they have persecuted me, they will also
   persecute you; if they have kept my saying, they will keep yours also;
   but all these things will they do unto you for my name's sake, because
   they know not Him that sent me;" for it is to these words that He also
   subjoins the following: "If I had not come and spoken unto them, they
   had not had sin." The Jews, therefore, persecuted Christ, as the Gospel
   very clearly indicates, and Christ spake to the Jews, not to other
   nations; and it is they, therefore, that He meant to be understood by
   the world, that hateth Christ and His disciples; and, indeed, not those
   alone, but even these latter were shown by Him to belong to the same
   world. What, then, does He mean by the words, "If I had not come and
   spoken unto them, they had not had sin"? Was it that the Jews were
   without sin before Christ came to them in the flesh? Who, though he
   were the greatest fool, would say so? But it is some great sin, and not
   every sin, that He would have to be understood, as it were, under the
   general designation. For this is the sin wherein all sins are included;
   and whosoever is free from it, has all his sins forgiven him: and this
   it is, that they believed not on Christ, who came for the very purpose
   of enlisting their faith. From this sin, had He not come, they would
   certainly have been free. His advent has become as much fraught with
   destruction to unbelievers, as it is with salvation to those that
   believe; for He, the Head and Prince of the apostles, has Himself, as
   it were, become what they declared of themselves, "to some, indeed, the
   savour of life unto life; and to some the savor of death unto death."
   [1472]

   2. But when He went on to say, "But now they have no excuse for their
   sin," some may be moved to inquire whether those to whom Christ neither
   came nor spake, have an excuse for their sin. For if they have not, why
   is it said here that these had none, on the very ground that He did
   come and speak to them? And if they have, have they it to the extent of
   thereby being barred from punishment, or of receiving it in a milder
   degree? To these inquiries, with the Lord's help and to the best of my
   capacity, I reply, that such have an excuse, not for every one of their
   sins, but for this sin of not believing on Christ, inasmuch as He came
   not and spake not to them. But it is not in the number of such that
   those are to be included, to whom He came in the persons of His
   disciples, and to whom He spake by them, as He also does at present;
   for by His Church He has come, and by His Church He speaks to the
   Gentiles. For to this are to be referred the words that He spake, "He
   that receiveth you, receiveth me;" [1473] and, "He that despiseth you,
   despiseth me." [1474] "Or would ye," says the Apostle Paul, "have a
   proof of Him that speaketh in me, namely Christ." [1475]

   3. It remains for us to inquire, whether those who, prior to the coming
   of Christ in His Church to the Gentiles and to their hearing of His
   Gospel, have been, or are now being, overtaken by the close of this
   life, can have such an excuse? Evidently they can, but not on that
   account can they escape damnation. "For as many as have sinned without
   the law, shall also perish without the law; and as many as have sinned
   in the law, shall be judged by the law." [1476] And these words of the
   apostle, inasmuch as his saying, "they shall perish," has a more
   terrible sound than when he says, "they shall be judged," seem to show
   that such an excuse can not only avail them nothing, but even becomes
   an additional aggravation. For those that excuse themselves because
   they did not hear, "shall perish without the law."

   4. But it is also a worthy subject of inquiry, whether those who met
   the words they heard with contempt, and even with opposition, and that
   not merely by contradicting them, but also by persecuting in their
   hatred those from whom they heard them, are to be reckoned among those
   in regard to whom the words, "they shall be judged by the law," convey
   somewhat of a milder sound. But if it is one thing to perish without
   the law, and another to be judged by the law; and the former is the
   heavier, the latter the lighter punishment: such, without a doubt, are
   not to have their place assigned in that lighter measure of punishment;
   for, so far from sinning in the law, they utterly refused to accept the
   law of Christ, and, as far as in them lay, would have had it altogether
   annihilated. But those that sin in the law, are such as are in the law,
   that is, who accept it, and confess that it is holy, and the
   commandment holy, and just, and good; [1477] but fail through infirmity
   in fulfilling what they cannot doubt is most righteously enjoined
   therein. These are they in regard to whose fate there may perhaps be
   some distinction made from the perdition of those who are without the
   law: and yet if the apostle's words, "they shall be judged by the law,"
   are to be understood as meaning, they shall not perish, what a wonder
   if it were so! For his discourse was not about infidels and believers
   to lead him to say so, but about Gentiles and Jews, both of whom,
   certainly, if they find not salvation in that Saviour who came to seek
   that which was lost, [1478] shall doubtless become the prey of
   perdition; although it may be said that some shall perish in a more
   terrible, others in a more mitigated sense; in other words, that some
   shall suffer a heavier, and others a lighter penalty in their
   perdition. For he is rightly said to perish as regards God, whoever is
   separated by punishment from that blessedness which He bestows on His
   saints, and the diversity of punishments is as great as the diversity
   of sins; but the mode thereof is accounted too deep by divine wisdom
   for human guessing to scrutinize or express. At all events, those to
   whom Christ came, and to whom He spake, have not, for their great sin
   of unbelief, any such excuse as may enable them to say, We saw not, we
   heard not: whether it be that such an excuse would not be sustained by
   Him whose judg ments are unsearchable, or whether it would, and that,
   if not for their entire deliverance from damnation, at least for its
   partial alleviation.

   5. "He that hateth me," He says, "hateth my Father also." Here it may
   be said to us, Who can hate one whom he knows not? And certainly before
   saying, "If I had not come and spoken unto them, they had not had sin,"
   He had said to His disciples, "These things will they do unto you,
   because they know not Him that sent me." How, then, do they both know
   not, and hate? For if the notion they have formed of Him is not that
   which He is in Himself, but some unknown conjecture of their own, then
   certainly it is not Himself they are found to hate, but that figment
   which they devise or rather suspect in their error. And yet, were it
   not that men could hate that which they know not, the Truth would not
   have asserted both, namely, that they both know not, and hate His
   Father. But such a possibility, if by the Lord's help we are able to
   show it, cannot be demonstrated at present, as this discourse must now
   be brought to a close.
     __________________________________________________________________

   [1472] 2 Cor. ii. 16.

   [1473] Matt. x. 40.

   [1474] Luke x. 16.

   [1475] 2 Cor. xiii. 3.

   [1476] Rom. ii. 12.

   [1477] Rom. vii. 12.

   [1478] Luke xix. 10.
     __________________________________________________________________

   Tractate XC.

   Chapter XV. 23.

   1. The Lord says, as you have just been hearing, "He that hateth me,
   hateth my Father also:" and yet He had said a little before, "These
   things will they do unto you, because they know not Him that sent me."
   A question therefore arises that cannot be overlooked, how they can
   hate one whom they know not? For if it is not God as He really is, but
   something else, I know not what, that they suspect or believe Him to
   be, and hate this; then assuredly it is not God Himself that they hate,
   but the thing they conceive in their own erroneous suspicion or
   baseless credulity; and if they think of Him as He really is, how can
   they be said to know Him not? It may be the case, indeed, with regard
   to men, that we frequently love those whom we have never seen; and in
   this way it can, on the other hand, be none the less impossible that we
   should hate those whom we have never seen. The report, for instance,
   whether good or bad, about some preacher, leads us not improperly to
   love or to hate the unknown. But if the report is truthful, how can
   one, of whom we have got such true accounts, be spoken of as unknown?
   Is it because we have not seen his face? And yet, though he himself
   does not see it, he can be known to no one better than to himself. The
   knowledge of any one, therefore, is not conveyed to us in his bodily
   countenance, but only lies open to our apprehension when his life and
   character are revealed. Otherwise no one would be able to know himself,
   because unable to see his own face. But surely he knows himself more
   certainly than he is known to others, inasmuch as by inward inspection
   he can the more certainly see what he is conscious of, what he desires,
   what he is living for; and it is when these are likewise laid open to
   us, that he becomes truly known to ourselves. And as these,
   accordingly, are commonly brought to us regarding the absent, or even
   the dead, either by hearsay or correspondence, it thus comes about that
   people whom we have never seen by face (and yet of whom we are not
   entirely ignorant), we frequently either hate or love.

   2. But in such cases our credulity is frequently at fault; for
   sometimes even history, and still more ordinary report, turns out to be
   false. Yet, it ought to be our concern, in order not to be misled by an
   injurious opinion, seeing we cannot search into the consciences of men,
   to have a true and certain sentiment about things themselves. I mean,
   that in regard to this or that man, if we know not whether he is
   immodest or modest, we should at all events hate immodesty and love
   modesty: and if in regard to some one or other we know not whether he
   is unjust or just, we should at any rate love justice and abhor
   injustice; not such things as we erroneously fancy to ourselves, but
   such as we believingly perceive according to God's truth, the one to be
   desired, the other to be shunned; so that, when in regard to things
   themselves we do desire what ought to be desired, and utterly avoid
   what ought to be avoided, we may find pardon for the mistaken feelings
   which we at times, yea, at all times, entertain regarding the actual
   state of others which is hidden from our eyes. For this, I think, has
   to do with human temptation, without which we cannot pass through this
   life, so that the apostle said, "No temptation should befall you but
   such as is common to man." [1479] For what is so common to man as
   inability to inspect the heart of man; and therefore, instead of
   scrutinizing its inmost recesses, to suspect for the most part
   something very different from what is going on therein? And although in
   these dark regions of human realities, that is, of other people's
   inward thoughts, we cannot clear up our suspicions, because we are only
   men, yet we ought to restrain our judgments, that is, all definite and
   fixed opinions, and not judge anything before the time, until the Lord
   come, and bring to light the hidden things of darkness, and make
   manifest the counsels of the hearts; and then shall every man have
   praise of God. [1480] When, therefore, we are falling into no error in
   regard to the thing itself, so that there is an accordance with right
   in our reprobation of vice and approbation of virtue; surely, if a
   mistake is committed in connection with individuals, a temptation so
   characteristic of man is within the scope of forgiveness.

   3. But amid all these darknesses of human hearts, it happens as a thing
   much to be wondered at and mourned over, that one, whom we account
   unjust, and who nevertheless is just, and in whom, without knowing it,
   we love justice, we sometimes avoid, and turn away from, and hinder
   from approaching us, and refuse to have life and living in common with
   him; and, if necessity compel the infliction of discipline, whether to
   save others from harm or bring the person himself back to rectitude, we
   even pursue him with a salutary harshness; and so afflict a good man as
   if he were wicked, and one whom unknowingly we love. This takes place
   if one, for example's sake, who is modest is believed by us to be the
   opposite. For, beyond doubt, if I love a modest person, he is himself
   the very object that I love; and therefore I love the man himself, and
   know it not. And if I hate an immodest person, it is on that account,
   not him that I hate: for he is not the thing that I hate; and yet to
   that object of my love, with whom my heart makes continual abode in the
   love of modesty, I am ignorantly doing an injury, erring as I do, not
   in the distinction I make between virtue and vice, but in the thick
   darkness of the human heart. Accordingly, as it may so happen that a
   good man may unknowingly hate a good man, or rather loves him without
   knowing it (for the man himself he loves in loving that which is good;
   for what the other is, is the very thing that he loves); and without
   knowing it, hates not the man himself, but that which he supposes him
   to be: so may it also be the case that an unjust man hates a just man,
   and, while he opines that he loves one who is unjust like himself,
   unknowingly loves the just man; and yet so long as he believes him to
   be unjust, he loves not the man himself, but that which he imagines him
   to be. And as it is with another man, so is it also with God. For, to
   conclude, had the Jews been asked if they loved God, what other answer
   would they have given but that they did love Him, and that not with any
   intentional falsehood, but because erroneously fancying that they did
   so? For how could they love the Father of the truth, who were filled
   with hatred to the truth itself? For they do not wish their own conduct
   to be condemned, and it is the truth's task to condemn such conduct;
   and thus they hated the truth as much as they hated their own
   punishment, which the truth awards to such. But they know not that to
   be the truth which lays its condemnation on such as they: therefore
   they hate that which they know not; and hating it, they certainly
   cannot but also hate Him of whom it is born. And in this way, because
   they know not the truth, by whose judgment they are condemned, as that
   which is born of God the Father; of a surety also they both know not,
   and hate [the Father] Himself. Miserable men! who, because wishing to
   be wicked, deny that to be the truth whereby the wicked are condemned.
   For they refuse to own that to be what it is, when they ought
   themselves to refuse to be what they are; in order that, while it
   remains the same, they may be changed, lest by its judgment they fall
   into condemnation.
     __________________________________________________________________

   [1479] 1 Cor. x. 13.

   [1480] 1 Cor. iv. 5.
     __________________________________________________________________

   Tractate XCI.

   Chapter XV. 24, 25.

   1. The Lord had said, "He that hateth me, hateth my Father also." For
   of a certainty he that hateth the truth must also hate Him of whom the
   truth is born; on which subject we have already spoken, as we were
   granted ability. And then He added the words on which we have now to
   discourse: "If I had not done among [in] them the works which none
   other man did, they had not had sin." To wit, that great sin whereof He
   also says before, "If I had not come and spoken unto them, they had not
   had sin." Their sin was that of not believing on Him who thus spake and
   wrought. For they were not without sin before He so spake to them and
   did such works among them; but this sin of theirs, in not believing on
   Him, is thus specially mentioned because really inclusive in itself of
   all sins besides. For had they been clear of this one, and believed on
   Him, all else would also have been forgiven.

   2. But what is meant when, after saying, "If I had not done among them
   works," He immediately added, "which none other man did"? Of a
   certainty, among all the works of Christ, none seem to be greater than
   the raising of the dead; and yet we know that the same was done by the
   prophets of olden time. For Elias did so; [1481] and Elisha also, both
   when alive in the flesh, [1482] and when he lay buried in his
   sepulchre. For when certain men, who were carrying a dead person, had
   fled thither for refuge from an onset of their enemies, and had laid
   him down therein, he instantly came again to life. [1483] And yet there
   were some works that Christ did which none other man did: as, when He
   fed the five thousand men with five loaves, and the four thousand with
   seven; [1484] when He walked on the waters, and gave Peter power to do
   the same; [1485] when He changed the water into wine; [1486] when He
   opened the eyes of a man that was born blind, [1487] and many besides,
   which it would take long to mention. But we are answered, that others
   also have done works which even He did not, and which no other man has
   done. For who else save Moses smote the Egyptians with so many and
   mighty plagues, [1488] as when He led the people through the parted
   waters of the sea, [1489] when he obtained manna for them from heaven
   in their hunger, [1490] and water from the rock in their thirst? [1491]
   Who else save Joshua the son of Nun [1492] divided the stream of the
   Jordan for the people to pass over, [1493] and by the utterance of a
   prayer to God bridled and stopped the revolving sun? [1494] Who save
   Samson ever quenched his thirst with water flowing forth from the
   jawbone of a dead ass? [1495] Who save Elias was carried aloft in a
   chariot of fire? [1496] Who save Elisha, as I have just mentioned,
   after his own body was buried, restored the dead body of another to
   life? Who else besides Daniel lived unhurt amid the jaws of famishing
   lions, that were shut up with him? [1497] And who else save the three
   men Ananias, Azariah, and Mishael, ever walked about unharmed in flames
   that blazed and did not burn? [1498]

   3. I pass by other examples, as these I consider to be sufficient to
   show that some of the saints have done wonderful works, which none
   other man did. But we read of no one whatever of the ancients who cured
   with such power so many bodily defects, and bad states of the health,
   and troubles of mortals. For, to say nothing of those individual cases
   which He healed, as they occurred, by the word of command, the
   Evangelist Mark says in a certain place: "And at even, when the sun had
   set, they brought unto Him all that were diseased, and them that were
   possessed with devils. And all the city was gathered together at the
   door. And He healed many that were sick of divers diseases, and cast
   out many devils." [1499] And Matthew, in giving us the same account,
   has also added the prophetic testimony, when he says: "That it might be
   fulfilled which was spoken by Isaiah the prophet, saying, Himself took
   our infirmities, and bare our sickness." [1500] In another passage also
   it is said by Mark: "And whithersoever He entered, into villages, or
   cities, or country, they laid the sick in the streets, and besought Him
   that they might touch if it were but the border of His garment: and as
   many as touched Him were made whole." [1501] None other man did such
   things in them. For so are we to understand the words in them, not
   among them, or in their presence; but directly in them, because He
   healed them. For He wished them to understand the works as those which
   not only occasioned admiration, but conferred also manifest healing,
   and were benefits which they ought surely to have requited with love,
   and not with hatred. He transcends, indeed, the miracles of all
   besides, in being born of a virgin, and in possessing alone the power,
   both in His conception and birth, to preserve inviolate the integrity
   of His mother: but that was done neither before their eyes nor in them.
   For the knowledge of the truth of such a miracle was reached by the
   apostles, not through any onlooking that they had in common with
   others, but in the course of their separate discipleship. Moreover, the
   fact that on the third day He restored Himself to life from the very
   tomb, in the flesh wherein He had been slain, and, never thereafter to
   die, with it ascended into heaven, even surpasses all else that He did:
   but just as little was this done either in the Jews or before their
   eyes; nor had it yet been done, when He said, "If I had not done among
   them the works which none other man did."

   4. The works, then, are doubtless those miracles of healing in
   connection with their bodily complaints which He exhibited to such an
   extent as no one before had furnished amongst them: for these they saw,
   and it is in reproaching them therewith that He proceeds to say, "But
   now have they both seen and hated both me and my Father: but [this
   cometh to pass] that the word might be fulfilled that is written in
   their law, They hated me without a cause [gratuitously]." He calls it,
   their law, not as invented by them, but given to them: just as we say,
   "Our daily bread;" which, nevertheless, we ask of God in conjoining the
   words "Give us." [1502] But one hates gratuitously who neither seeks
   advantage from the hatred nor avoids inconvenience: so do the wicked
   hate the Lord; and so also is He loved by the righteous, that is to
   say, gratuitously [gratis, freely,] inasmuch as they expect no other
   gifts beyond Himself, for He Himself will be all in all. But whoever
   would be disposed to look for something more profound in the words of
   Christ, "If I had not done among them the works which none other man
   did" (for although such were done by the Father, or the Holy Spirit,
   yet no one else did them, for the whole Trinity is one and the same in
   substance), he will find that it was He who did it even when some man
   of God did something similar. For in Himself He can do everything by
   Himself; but without Him no one can do anything. For Christ with the
   Father and the Holy Spirit are not three Gods, but one God, of whom it
   is written, "Blessed be the Lord God of Israel, who only doeth wondrous
   things." [1503] No one else, therefore, really himself did the works
   which He did amongst them; for any one else who did any such works, did
   them only through His doing. But He Himself did them without any doing
   on their part.
     __________________________________________________________________

   [1481] 1 Kings xvii. 21, 22.

   [1482] 2 Kings iv. 35.

   [1483] 2 Kings xiii. 21.

   [1484] Matt. xiv. 15-21, and xv. 32-38.

   [1485] Matt. xiv. 25-29.

   [1486] John ii. 9.

   [1487] John ix. 7.

   [1488] Ex. vii.-xii.

   [1489] Ex. xiv. 21-29.

   [1490] Ex. xvi.

   [1491] Ex. xvii. 6.

   [1492] "Jesus Nave": 'Iesous (huios) Naue, Sept., Josh. i. 1.

   [1493] Josh. iii.

   [1494] Josh. x. 12-14.

   [1495] Judg. xv. 19.

   [1496] 2 Kings ii. 11.

   [1497] Dan. vi. 22.

   [1498] Dan. iii. 23-27.

   [1499] Mark. i. 32-34.

   [1500] Matt. viii. 17.

   [1501] Mark vi. 56.

   [1502] Matt. vi. 11.

   [1503] Ps. lxxii. 18.
     __________________________________________________________________

   Tractate XCII.

   Chapter XV. 26, 27.

   1. The Lord Jesus, in the discourse which He addressed to His disciples
   after the supper, when Himself in immediate proximity to His passion,
   and, as it were, on the eve of departure, and of depriving them of His
   bodily presence while continuing His spiritual presence to all His
   disciples till the very end of the world, exhorted them to endure the
   persecutions of the wicked, whom He distinguished by the name of the
   world: and from which He also told them that He had chosen the
   disciples themselves, that they might know it was by the grace of God
   they were what they were, and by their own vices they had been what
   they had been. And then His own persecutors and theirs He clearly
   signified to be the Jews, that it might be perfectly apparent that they
   also were included in the appellation of that damnable world that
   persecuteth the saints. And when He had said of them that they knew not
   Him that sent Him, and yet hated both the Son and the Father, that is,
   both Him who was sent and Him who sent Him,--of all which we have
   already treated in previous discourses,--He reached the place where it
   is said, "This cometh to pass, that the word might be fulfilled that is
   written in their law, They hated me without a cause." And then He
   added, as if by way of consequence, the words whereon we have
   undertaken at present to discourse: "But when the Comforter is come,
   whom I will send unto you from the Father, even the Spirit of truth,
   who proceedeth from the Father, He shall bear witness of me: and ye
   also shall bear witness, because ye have been with me from the
   beginning." But what connection has this with what He had just said,
   "But now have they both seen and hated both me and my Father: but that
   the word might be fulfilled that is written in their law, They hated me
   without a cause"? Was it that the Comforter, when He came, even the
   Spirit of truth, convicted those, who thus saw and hated, by a still
   clearer testimony? Yea, verily, some even of those who saw, and still
   hated, He did convert, by this manifestation of Himself, to the faith
   that worketh by love. [1504] To make this view of the passage
   intelligible, we recall to your mind that so it actually befell. For
   when on the day of Pentecost the Holy Spirit fell upon an assembly of
   one hundred and twenty men, among whom were all the apostles; and when
   they, filled therewith were speaking in the language of every nation; a
   goodly number of those who had hated, amazed at the magnitude of the
   miracle (especially when they perceived in Peter's address so great and
   divine a testimony borne in behalf of Christ, as that He, who was slain
   by them and accounted amongst the dead, was proved to have risen again,
   and to be now alive), were pricked in their hearts and converted; and
   so became aware of the beneficent character of that precious blood
   which had been so impiously and cruelly shed, because themselves
   redeemed by the very blood which they had shed. [1505] For the blood of
   Christ was shed so efficaciously for the remission of all sins, that it
   could wipe out even the very sin of shedding it. With this therefore in
   His eye, the Lord said, "They hated me without a cause: but when the
   Comforter is come, He shall bear witness of me;" saying, as it were,
   They hated me, and slew me when I stood visibly before their eyes; but
   such shall be the testimony borne in my behalf by the Comforter, that
   He will bring them to believe in me when I am no longer visible to
   their sight.

   2. "And ye also," He says, "shall bear witness, because ye have been
   with me from the beginning." The Holy Spirit shall bear witness, and so
   also shall ye. For, just because ye have been with me from the
   beginning, ye can preach what ye know; which ye cannot do at present,
   because the fullness of that Spirit is not yet present within you. "He
   therefore shall testify of me, and ye also shall bear witness:" for the
   love of God shed abroad in your hearts by the Holy Spirit, who shall be
   given unto you, [1506] will give you the confidence needful for such
   witness-bearing. And that certainly was still wanting to Peter, when,
   terrified by the question of a lady's maid, he could give no true
   testimony; but, contrary to his own promise, was driven by the
   greatness of his fear thrice to deny Him. [1507] But there is no such
   fear in love, for perfect love casteth out fear. [1508] In fine, before
   the Lord's passion, his slavish fear was questioned by a bond-woman;
   but after the Lord's resurrection, his free love by the very Lord of
   freedom: [1509] and so on the one occasion he was troubled, on the
   other tranquillized; there he denied the One he had loved, here he
   loved the One he had denied. But still even then that very love was
   weak and straitened, till strengthened and expanded by the Holy Spirit.
   And then that Spirit, pervading him thus with the fullness of richer
   grace, kindled his hitherto frigid heart to such a witness-bearing for
   Christ, and unlocked those lips that in their previous tremor had
   suppressed the truth, that, when all on whom the Holy Spirit had
   descended were speaking in the tongues of all nations to the crowds of
   Jews collected around, he alone broke forth before the others in the
   promptitude of his testimony in behalf of the Christ, and confounded
   His murderers with the account of His resurrection. And if any one
   would enjoy the pleasure of gazing on a sight so charming in its
   holiness, let him read the Acts of the Apostles: [1510] and there let
   him be filled with amazement at the preaching of the blessed Peter,
   over whose denial of his Master he had just been mourning; there let
   him behold that tongue, itself translated from diffidence to
   confidence, from bondage to liberty, converting to the confession of
   Christ the tongues of so many of His enemies, not one of which he could
   bear when lapsing himself into denial. And what shall I say more? In
   him there shone forth such an effulgence of grace, and such a fullness
   of the Holy Spirit, and such a weight of most precious truth poured
   from the lips of the preacher, that he transformed that vast multitude
   of Jews who were the adversaries and murderers of Christ into men that
   were ready to die for His name, at whose hands he himself was formerly
   afraid to die with his Master. All this did that Holy Spirit when sent,
   who had previously only been promised. And it was these great and
   marvellous gifts of His own that the Lord foresaw, when He said, "They
   have both seen and hated both me and my Father: that the word might be
   fulfilled that is written in their law, They hated me without a cause.
   But when the Comforter is come, whom I will send unto you from the
   Father, even the Spirit of truth, who proceedeth from the Father, He
   shall testify of me: and ye also shall bear witness." For He, in
   bearing witness Himself, and inspiring such witnesses with invincible
   courage, divested Christ's friends of their fear, and transformed into
   love the hatred of His enemies.
     __________________________________________________________________

   [1504] Gal. v. 6.

   [1505] Acts ii. 2.

   [1506] Rom. v. 5.

   [1507] Matt. xxvi. 69-74.

   [1508] 1 John iv. 18.

   [1509] John xxi. 15.

   [1510] Acts ii.-v.
     __________________________________________________________________

   Tractate XCIII.

   Chapter XVI. 1-4.

   1. In the words preceding this chapter of the Gospel, the Lord
   strengthened His disciples to endure the hatred of their enemies, and
   prepared them also by His own example to become the more courageous in
   imitating Him: adding the promise, that the Holy Spirit should come to
   bear witness of Him, and also that they themselves could become His
   witnesses, through the effectual working of His Spirit in their hearts.
   For such is His meaning when He saith, "He shall bear witness of me,
   and ye also shall bear witness." That is to say, because He shall bear
   witness, ye also shall bear witness: He in your hearts, you in your
   voices; He by inspiration, you by utterance: that the words might be
   fulfilled, "Their sound hath gone forth into all the earth." [1511] For
   it would have been to little purpose to have exhorted them by His
   example, had He not also filled them with His Spirit. Just as we see
   that the Apostle Peter, after having heard His words, when He said,
   "The servant is not greater than his lord: if they have persecuted me,
   they will also persecute you;" [1512] and seen that already fulfilled
   in Him, wherein, had example been sufficient, he ought to have imitated
   the patient endurance of his Lord, yet succumbed and fell into denial,
   as utterly unable to bear what He saw his Master enduring. But when he
   really received the gift of the Holy Spirit, he preached Him whom he
   had denied; and whom he had been afraid to confess, he had no fear now
   in openly proclaiming. Already, indeed, had he been sufficiently taught
   by example to know what was proper to be done; but not yet was he
   inspired with the power to do what he knew: he had got instruction to
   stand, but not the strength to keep him from falling. But after this
   was supplied by the Holy Spirit, he preached Christ even to the death,
   whom, in his fear of death, he had previously denied. And so the Lord
   in this succeeding chapter, on which we have now to address you, saith,
   "These things have I spoken unto you, that ye should not be offended."
   As it is sung in the psalm, "Great peace have they who love Thy law,
   and nothing shall offend them." [1513] Properly enough, therefore, with
   the promise of the Holy Spirit, by whose operation in their hearts they
   should be made His witnesses, He added, "These things have I spoken
   unto you, that ye should not be offended." For when the love of God is
   shed abroad in our hearts by the Holy Spirit given unto us, [1514] they
   have great peace who love God's law, so that nothing may offend them.

   2. And then He expressly declares what they were to suffer: "They shall
   put you out of the synagogues." But what harm was it for the apostles
   to be expelled from the Jewish synagogues, as if they were not to
   separate themselves therefrom, although no one expelled them? Doubtless
   He meant to announce with reprobation, that the Jews would refuse to
   receive Christ, from whom they as certainly would refuse to withdraw;
   and so it would come to pass that the latter, who could not exist
   without Him, would also be cast out along with Him by those who would
   not have Him as their place of abode. For certainly, as there was no
   other people of God than that seed of Abraham, they would, had they
   only acknowledged and received Christ, have remained as the natural
   branches in the olive tree; [1515] nor would the churches of Christ
   have been different from the synagogues of the Jews, for they would
   have been one and the same, had they also desired to abide in Him. But
   having refused, what remained but that, continuing themselves out of
   Christ, they put out of the synagogues those who would not abandon
   Christ? For having received the Holy Spirit, and so become His
   witnesses, they would certainly not belong to the class of whom it is
   said: "Many of the chief rulers of the Jews believed on Him; but for
   fear of the Jews they dared not confess Him, lest they should be put
   out of the synagogue: for they loved the praise of men more than the
   praise of God." [1516] And so they believed on Him, but not in the way
   He wished them to believe when He said: "How can ye believe, who expect
   honor one of another, and seek not the honor that cometh from God
   only?" [1517] It is, therefore, with those disciples who so believe in
   Him, that, filled with the Holy Spirit, or, in other words, with the
   gift of divine grace, they no longer belong to those who, "ignorant of
   the righteousness of God, and going about to establish their own, have
   not submitted themselves to the righteousness of God;" [1518] nor to
   those of whom it is said, "They loved the praise of men more than the
   praise of God:" that the prophecy harmonizes, which finds its
   fulfillment in their own case: "They shall walk, O Lord, in the light
   of Thy countenance: and in Thy name shall they rejoice all the day; and
   in Thy righteousness shall they be exalted: for Thou art the glory of
   their strength." [1519] Rightly enough is it said to such, "They shall
   cast you out of the synagogues;" that is, they who "have a zeal for
   God, but not according to knowledge;" because, "ignorant of God's
   righteousness, and going about to establish their own," [1520] they
   expel those who are exalted, not in their own righteousness, but in
   God's, and have no cause to be ashamed at being expelled by men, since
   He is the glory of their strength.

   3. Finally, to what He had thus told them, He added the words: "But the
   hour cometh, that whosoever killeth you will think that he doeth God
   service: and these things will they do unto you, because they have not
   known the Father, nor me." That is to say, they have not known the
   Father, nor His Son, to whom they think they will be doing service in
   slaying you. Words which the Lord added in the way of consolation to
   His own, who should be driven out of the Jewish synagogues. For it is
   in thus announcing beforehand what evils they would have to endure for
   their testimony in His behalf, that He said, "They will put you out of
   the synagogues." Nor does He say, And the hour cometh, that whosoever
   killeth you will think that he doeth God service. What then? "But the
   hour cometh:" just in the way He would have spoken, were He foretelling
   them of something good that would follow such evils. What, then, does
   He mean by the words, "They will put you out of the synagogues: but the
   hour cometh"? As if He would have gone on to say this: They, indeed,
   will scatter you, but I will gather you; or, They shall, indeed,
   scatter you, but the hour of your joy cometh. What, then, has the word
   which He uses, "but the hour cometh," to do here, as if He were going
   on to promise them comfort after their tribulation, when apparently He
   ought rather to have said, in the form of continuous narration, [1521]
   And the hour cometh? But He said not, And it cometh, although
   predicting the approach of one tribulation after another, instead of
   comfort after tribulation. Could it have been that such a separation
   from the synagogues would so discompose them, that they would prefer to
   die, rather than remain in this life apart from the Jewish assemblies?
   Far surely would those be from such discomposure, who were seeking, not
   the praise of men, but of God. What, then, of the words, "They will put
   you out of the synagogues: but the hour cometh;" when apparently He
   ought rather to have said, And the hour cometh, "that whosoever killeth
   you will think that he doeth God service"? For it is not even said, But
   the hour cometh that they shall kill you, as if implying that their
   comfort for such a separation would be found in the death that would
   befall them; but "The hour cometh," He says, "that whosoever killeth
   you will think that he doeth God service." On the whole, I do not think
   He wished to convey any further meaning than that they might understand
   and rejoice that they themselves would gain so many to Christ, by being
   driven out of the Jewish congregations, that it would be found
   insufficient to expel them, and they would not suffer them to live for
   fear of all being converted by their preaching to the name of Christ,
   and so turned away from the observance of Judaism, as if it were the
   very truth of God. For so ought we to understand the reference of His
   words to the Jews, when He said of them, "They will put you out of the
   synagogues." For the witnesses, in other words, the martyrs of Christ,
   were likewise slain by the Gentiles: they, however, thought not that it
   was to the true God, but to their own false deities, that they were
   doing service when they so acted. But every Jew that slew the preachers
   of Christ reckoned that he was doing God serv ice; believing as he did
   that all who were converted to Christ were deserting the God of Israel.
   For it was also by the same reasoning that they were incited to the
   murder of Christ Himself: because their own words on this subject have
   also been put on record. "Ye perceive that the whole world is gone
   after him: [1522] "If we let him live, the Romans will come, and take
   away both our place and nation." And those of Caiaphas: "It is
   expedient for us that one man should die for the people, and not that
   the whole nation should perish." [1523] And accordingly in this address
   He sought by His own example to stimulate His disciples, to whom He had
   just been saying, "If they have persecuted me, they will also persecute
   you;" [1524] that as in slaying Him they thought they had done God a
   service, so also would it be in reference to them.

   4. Such, then, is the meaning of these words: "They will put you out of
   the synagogues;" but have no fear of solitude: inasmuch as, when
   separated from their assembly, you will assemble so many in my name,
   that they, in very fear lest the temple, that was with them, and all
   the sacraments of the old law, should be deserted, will slay you:
   actually, in thus shedding your blood, full of the notion that they are
   doing God service. An illustration surely of the apostle's words, "They
   have a zeal for God, but not according to knowledge;" [1525] when they
   imagine that they are doing God service in slaying His servants.
   Appalling mistake! Is it thus thou wouldst please God by striking down
   the God-pleaser; and is the living temple of God by thy blows laid
   level with the ground, that God's temple of stone may not be deserted?
   Accursed blindness! But it is in part that it has happened to Israel,
   that the fullness of the Gentiles might come in: in part, I say, and
   not totally, has it happened. For not all, but only some of the
   branches have been broken off, that the wild olive might be ingrafted.
   [1526] For just at the time when the disciples of Christ, filled with
   the Holy Spirit, were speaking in the tongues of all nations, and
   performing many divine miracles, and scattering divine utterances on
   every side, Christ, even though slain, was so beloved, that His
   disciples, when expelled from the congregations of the Jews, gathered
   into a congregation of their own a vast multitude of those very Jews,
   and had no fear of being left to solitude. [1527] Whereupon,
   accordingly, the others, reprobate and blind, being inflamed with
   wrath, and having a zeal of God, but not according to knowledge, and
   believing that they were doing God service, put them to death. But He,
   who was slain for them, gathered those together; just as He had also,
   before He was slain, instructed them in what was to happen, lest their
   minds, left ignorant and unprepared, should be cast into trouble by
   evils, however transient, that were unexpected and unprovided for; but
   rather by knowing of them beforehand, and sustaining them with
   patience, might be led onward to everlasting blessing. For that such
   was the cause of His making these announcements to them beforehand, is
   shown also by His words that followed: "But these things have I told
   you, that, when their time shall come, ye may remember that I told you
   of them." Their hour was an hour of darkness, a midnight hour. But the
   Lord commanded His loving-kindness in the daytime, and made them sing
   of it in the night: [1528] when the Jewish night threw no confusion of
   darkness into the day of the Christians, separated as it was from
   themselves; and when that which could slay the flesh had no power to
   darken their faith.
     __________________________________________________________________

   [1511] Ps. xix. 4.

   [1512] Chap. xv. 20.

   [1513] Ps. cxix. 165.

   [1514] Rom. v. 5.

   [1515] Rom. xi. 17.

   [1516] Chap. xii. 42, 43.

   [1517] Chap. v. 44.

   [1518] Rom. x. 3.

   [1519] Ps. lxxxix. 15-17.

   [1520] Rom. x. 2, 3.

   [1521] Indicativo modo.

   [1522] Chap. xii. 19.

   [1523] Chap. xi. 48, 50.

   [1524] Chap. xv. 20.

   [1525] Rom. x. 2.

   [1526] Rom. xi. 25, 17.

   [1527] Acts ii.-iv.

   [1528] Ps. xlii. 8.
     __________________________________________________________________

   Tractate XCIV.

   Chapter XVI. 4-7.

   1. When the Lord Jesus had foretold His disciples the persecutions they
   would have to suffer after His departure, He went on to say: "And these
   things I said not unto you at the beginning, because I was with you;
   but now I go my way to Him that sent me." And here the first thing we
   have to look at is, whether He had not previously foretold them of the
   sufferings that were to come. And the three other evangelists make it
   sufficiently clear that He had uttered such predictions prior to the
   approach of the supper: [1529] which was over, according to John, when
   He spake, and added, "And these things I said not unto you at the
   beginning, because I was with you." Are we, then, to settle such a
   question in this way, that they, too, tell us that He was near His
   passion when He said these things? Then it was not when He was with
   them at the beginning that He so spake, for He was on the very eve of
   departing, and proceeding to the Father: and so also, even according to
   these evangelists, it is strictly true what is here said, "And these
   things I said not unto you at the beginning." But what are we to do
   with the credibility of the Gospel according to Matthew, who relates
   that such announcements were made to them by the Lord, not only when He
   was on the eve of sitting down with His disciples to the passover
   supper, but also at the beginning, when the twelve apostles are for the
   first time expressed by name, and sent forth on the work of God? [1530]
   What, then, is the meaning of what He says here, "And these things I
   said not unto you at the beginning, because I was with you;" but that
   what He says here of the Holy Spirit who was to come to them, and to
   bear witness, when they should have such ills to endure, this He said
   not unto them at the beginning, because He was with themselves?

   2. The Comforter then, or Advocate (for both form the interpretation of
   the Greek word, paraclete), had become necessary on Christ's departure:
   and therefore He had not spoken of Him at the beginning, when He was
   with them, because His own presence was their comfort; but on the eve
   of His own departure it behoved Him to speak of His coming, by whom it
   would be brought about that with love shed abroad in their hearts they
   would preach the word of God with all boldness; and with Him inwardly
   bearing witness with them of Christ, they also should bear witness, and
   feel it to be no cause of stumbling when their Jewish enemies put them
   out of the synagogues, and slew them, with the thought that they were
   doing God service; because the charity beareth all things, [1531] which
   was to be shed abroad in their hearts by the gift of the Holy Spirit.
   [1532] In this, therefore, is the whole meaning to be found, that He
   was to make them His martyrs, that is, His witnesses through the Holy
   Spirit; so that by His effectual working within them, they would endure
   the hardships of all kinds of persecution, and, set aglow at that
   divine fire, lose none of their warmth in the love of preaching. "These
   things," therefore, He says, "have I told you, that, when their time
   shall come, ye may remember that I told you of them" (ver. 4). These
   things, I say, I have told you, not merely because ye shall have to
   endure such things, but because, when the Comforter is come, He shall
   bear witness of me, that ye may not keep them back through fear, and by
   whom ye yourselves shall also be enabled to bear witness. "And these
   things I said not unto you at the beginning, because I was with you,"
   and I myself was your comfort through my bodily presence exhibited to
   your human senses, and which, as infants, ye were able to comprehend.

   3. "But now I go my way to Him that sent me; and none of you," He says,
   "asketh me, Whither goest Thou?" He means that His departure would be
   such that none would ask Him of that which they should see taking place
   in broad daylight before their eyes: for previously to this they had
   asked Him whither He was going, and had been answered that He was going
   whither they themselves could not then come. [1533] Now, however, He
   promises that He will go away in such a manner that none of them shall
   ask Him whither He goes. For a cloud received Him when He ascended up
   from their side; and of His going into heaven they made no verbal
   inquiry, but had ocular evidence. [1534]

   4. "But because I have said these things unto you," He adds, "sorrow
   hath filled your heart." He saw, indeed, what effect these words of His
   were producing in their hearts; for having not yet within them the
   spiritual consolation, which they were afterwards to have by the Holy
   Spirit, what they still saw objectively in Christ they were afraid of
   losing; and because they could have no doubt they were about to lose
   Him whose announcements were always true, their human feelings were
   saddened, because their carnal view of Him was to be left a blank. But
   He knew what was most expedient for them, because that inward sight,
   wherewith the Holy Spirit was yet to comfort them, was undoubtedly
   superior; not by bringing a human body into the bodies of those who
   saw, but by infusing Himself into the hearts of those who believed. And
   then He adds, "Nevertheless I tell you the truth, it is expedient for
   you that I go away. For if I go not away, the Comforter will not come
   unto you; but if I depart, I will send Him unto you:" as if He had
   said, It is expedient for you that this form of a servant be taken away
   from you; as the Word made indeed flesh I dwell among you; but I would
   not that ye should continue to love me carnally, and, content with such
   milk, desire to remain infants always. "It is expedient for you that I
   go away: for if I go not away, the Comforter will not come unto you."
   If I withdraw not the tender nutriment wherewith I have nourished you,
   ye will acquire no keen relish of solid food; if ye adhere in a carnal
   way to the flesh, ye will not have room for the Spirit. For what is
   this, "If I go not away, the Comforter will not come unto you; but if I
   depart, I will send Him unto you"? Was it that He could not send Him
   while located here Himself? Who would venture to say so? Neither was
   it, that where He was, thence the Other had withdrawn, or that He had
   so come from the Father as that He did not still abide with the Father.
   And still further, how could He, even when having His own abode on
   earth, be unable to send Him, who we know came and remained upon Him at
   His baptism; [1535] yea, more, from whom we know that He was never
   separable? What does it mean, then, "If I go not away, the Comforter
   will not come unto you;" but that ye cannot receive the Spirit so long
   as ye continue to know Christ after the flesh? Hence one who had
   already been made a partaker of the Spirit says, "Though we have known
   Christ after the flesh, yet now henceforth know we [Him] no more."
   [1536] For now even the very flesh of Christ he did not know in a
   carnal way, when brought to a spiritual knowledge of the Word that had
   been made flesh. And such, doubtless, did the good Master wish to
   intimate, when He said, "If I go not away, the Comforter will not come
   unto you; but if I depart, I will send Him unto you."

   5. But with Christ's bodily departure, both the Father and the Son, as
   well as the Holy Spirit, were spiritually present with them. For had
   Christ departed from them in such a sense that it would be in His
   place, and not along with Him, that the Holy Spirit would be present in
   them, what becomes of His promise when He said, "Lo, I am with you
   always, even to the end of the world;" [1537] and, I and the Father
   "will come unto him, and will make Our abode with him;" [1538] seeing
   that He also promised that He would send the Holy Spirit in such a way
   that He would be with them for ever? In this way it was, on the other
   hand, that seeing they were yet out of their present carnal or animal
   condition to become spiritual, with undoubted certainty also were they
   yet to have in a more comprehensive way both the Father, and the Son,
   and the Holy Spirit. But in no one are we to believe that the Father is
   present without the Son and the Holy Spirit, or the Father and the Son
   without the Holy Spirit, or the Son without the Father and the Holy
   Spirit, or the Holy Spirit without the Father and the Son, or the
   Father and the Holy Spirit without the Son; but wherever any one of
   Them is, there also is the Trinity, one God. But here the Trinity had
   to be suggested in such a way that, although there was no diversity of
   essence, yet the personal distinction of each one separately should be
   presented to notice; where those who have a right understanding can
   never imagine a separation of natures.

   6. But that which follows, "And when He is come, He will convince the
   world of sin, and of righteousness, and of judgment: of sin, indeed,
   because they believe not on me; but of righteousness, because I go to
   the Father, and ye shall see me no more; and of judgment, because the
   prince of this world is judged" (vers. 8-11); as if it were sin simply
   not to believe on Christ; and as if it were very righteousness not to
   see Christ; and as if that were the very judgment, that the prince of
   this world, that is, the devil, is judged: all this is very obscure,
   and cannot be included in the present discourse, lest brevity only
   increase the obscurity; but must rather be deferred till another
   occasion for such explanation as the Lord may enable us to give.
     __________________________________________________________________

   [1529] Matt. xxiv. 9; Mark xiii. 9-13; and Luke xxi. 12-17.

   [1530] Matt. x. 17.

   [1531] 1 Cor. xiii. 7.

   [1532] Rom. v. 5.

   [1533] Chap. xiii. 36.

   [1534] Acts i. 9-11.

   [1535] Chap. i. 32.

   [1536] 2 Cor. v. 16.

   [1537] Matt. xxviii. 20.

   [1538] Chap. xiv. 23.
     __________________________________________________________________

   Tractate XCV.

   Chapter XVI. 8-11.

   1. The Lord, when promising that He would send the Holy Spirit, said,
   "When He is come, He will reprove the world of sin, and of
   righteousness, and of judgment." What does it mean? Is it that the Lord
   Jesus Christ did not reprove the world of sin, when He said, "If I had
   not come and spoken unto them, they had not had sin; but now they have
   no cloak for their sin"? And that no one may take it to his head to say
   that this applied properly to the Jews, and not to the world, did He
   not say in another place, "If ye were of the world, the world would
   love his own"? [1539] Did He not reprove it of righteousness, when He
   said, "O righteous Father, the world hath not known Thee"? [1540] And
   did He not reprove it of judgment when He declared that He would say to
   those on the left hand, "Depart ye into everlasting fire, prepared for
   the devil and his angels"? [1541] And many other passages are to be
   found in the holy evangel, where Christ reproveth the world of these
   things. Why is it, then, He attributeth this to the Holy Spirit, as if
   it were His proper prerogative? Is it that, because Christ spake only
   among the nation of the Jews, He does not appear to have reproved the
   world, inasmuch as one may be understood to be reproved who actually
   hears the reprover; while the Holy Spirit, who was in His disciples
   when scattered throughout the whole world, is to be understood as
   having reproved not one nation, but the world? For mark what He said to
   them when about to ascend into heaven: "It is not for you to know the
   times or the moments, which the Father hath put in His own power. But
   ye shall receive the power of the Holy Spirit, that cometh upon you:
   and ye shall be witnesses unto me in Jerusalem, and in all Judea, and
   in Samaria, and unto the uttermost part of the earth." [1542] Surely
   this is to reprove the world. But would any one venture to say that the
   Holy Spirit reproveth the world through the disciples of Christ, and
   that Christ Himself doth not, when the apostle exclaims, "Would ye
   receive a proof of Him that speaketh in me, namely Christ?" [1543] And
   so those, surely, whom the Holy Spirit reproveth, Christ reproveth
   likewise. But in my opinion, because there was to be shed abroad in
   their hearts by the Holy Spirit that love [1544] which casteth out the
   fear, [1545] that might have hindered them from venturing to reprove
   the world which bristled with persecutions, therefore it was that He
   said, "He shall reprove the world:" as if He would have said, He shall
   shed abroad love in your hearts, and, having your fear thereby
   expelled, ye shall have freedom to reprove. We have frequently said,
   however, that the operations of the Trinity are inseparable; [1546] but
   the Persons needed to be set forth one by one, that not only without
   separating Them, but also without confounding Them together, we may
   have a right understanding both of Their Unity and Trinity.

   2. He next explains what He has said "of sin, and of righteousness, and
   of judgment." "Of sin indeed," He says, "because they have believed not
   on me." For this sin, as if it were the only one, He has put before the
   others; because with the continuance of this one, all others are
   retained, and in the removal of this, the others are remitted. "But of
   righteousness," He adds, "because I go to the Father, and ye shall see
   me no more." And here we have to consider in the first place, if any
   one is rightly reproved of sin, how he may also be rightly reproved of
   righteousness. For if a sinner ought to be reproved just because he is
   a sinner, will any one imagine that a righteous man is also to be
   reproved because he is righteous? Surely not. For if at any time a
   righteous man also is reproved, he is rightly reproved on this account,
   that, according to Scripture, "There is not a just man upon earth, that
   doeth good, and sinneth not." And accordingly, when a righteous man is
   reproved, he is reproved of sin, and not of righteousness. Since in
   that divine utterance also, where we read, "Be not made righteous
   over-much," [1547] there is notice taken, not of the righteousness of
   the wise man, but of the pride of the presumptuous. The man, therefore,
   that becomes "righteous over-much," by that very excess becomes
   unrighteous. For he makes himself righteous over-much who says that he
   has no sin, or who imagines that he is made righteous, not by the grace
   of God, but by the sufficiency of his own will: nor is he righteous
   through living righteously, but is rather self-inflated with the
   imagination of being what he is not. By what means, then, is the world
   to be reproved of righteousness, if not by the righteousness of
   believers? Accordingly, it is convinced of sin, because it believeth
   not on Christ; and it is convinced of the righteousness of those who do
   believe. For the very comparison with believers is itself a reproving
   of unbelievers. And this the exposition itself sufficiently indicates.
   For in wishing to open up what He has said, He adds, "Of righteousness,
   because I go to the Father, and ye shall see me no more." He does not
   say, And they shall see me no more; that is, those of whom He had said,
   "because they have believed not on me." Of them He spake, when
   expounding what He denominated sin, in the words, "because they have
   believed not on me;" but when expounding what He called righteousness,
   whereof the world is convicted, He turned to those to whom He was
   speaking, and said, "because I go to the Father, and ye shall see me no
   more." Wherefore it is of its own sins, but of others' righteousness,
   that the world is convicted, just as darkness is reproved by the light:
   "For all things," says the apostle, "that are reproved, are made
   manifest by the light." [1548] For the magnitude of the evil chargeable
   on those who do not believe, may be made apparent not only by itself,
   but also by the goodness of those who do believe. And since the cry of
   unbelievers usually is, How can we believe what we do not see? so the
   righteousness of unbelievers just required this very definition,
   "Because I go to the Father, and ye shall see me no more." For blessed
   are they who see not, and yet do believe. [1549] For of those also who
   saw Christ, the faith in Him that met with commendation was not that
   they believed what they saw, namely, the Son of man; but that they
   believed what they did not see, namely, the Son of God. But after His
   servant-form was itself also withdrawn from their view, then in every
   respect was the word truly fulfilled, "The just liveth by faith."
   [1550] For "faith," according to the definition in the Epistle to the
   Hebrews, "is the confidence of those that hope, [1551] the conviction
   of things that are not seen."

   3. But how are we to understand, "Ye shall see me no more"? For He
   saith not, I go to the Father, and ye shall not see me, so as to be
   understood as referring to the interval of time when He would not be
   seen, whether short or long, but at all events terminable; but in
   saying, "Ye shall see me no more," as if a truth announced beforehand
   that they would never see Christ in all time coming. Is this the
   righteousness we speak of, never to see Christ, and yet to believe on
   Him; seeing that the faith whereby the just liveth is commended on the
   very ground of believing that the Christ whom it seeth not meanwhile,
   it shall see some day? Once more, in reference to this righteousness,
   are we to say that the Apostle Paul was not righteous when confessing
   that He had seen Christ after His ascension into heaven, [1552] which
   was undoubtedly the time of which He had already said, "Ye shall see me
   no more"? Was Stephen, that hero of surpassing renown, not righteous in
   the spirit of this righteousness, who, when they were stoning him,
   exclaimed, "Behold, I see the heavens opened, and the Son of man
   standing on the right hand of God"? [1553] What, then, is meant by "I
   go to the Father, and ye shall see me no more," but just this, As I am
   while with you now? For at that time He was still mortal in the
   likeness of sinful flesh. [1554] He could suffer hunger and thirst, be
   wearied, and sleep; and this Christ, that is, Christ in such a
   condition, they were no more to see after He had passed from this world
   to the Father; and such, also, is the righteousness of faith, whereof
   the apostle says, "Though we have known Christ after the flesh, yet now
   henceforth know we Him no more." [1555] This, then, He says, will be
   your righteousness whereof the world shall be reproved, "because I go
   to the Father, and ye shall see me no more:" seeing that ye shall
   believe in me as in one whom ye shall not see; and when ye shall see me
   as I shall be then, ye shall not see me as I am while with you
   meanwhile; ye shall not see me in my humility, but in my exaltation;
   nor in my mortality, but in my eternity; nor at the bar, but on the
   throne of judgment: and by this faith of yours, in other words, your
   righteousness, the Holy Spirit will reprove an unbelieving world.

   4. He will also reprove it "of judgment, because the prince of this
   world is judged." Who is this, save he of whom He saith in another
   place, "Behold, the prince of the world cometh, and shall find nothing
   in me;" [1556] that is, nothing within his jurisdiction, nothing
   belonging to him; in fact, no sin at all? For thereby is the devil the
   prince of the world. For it is not of the heavens and of the earth, and
   of all that is in them, that the devil is prince, in the sense in which
   the world is to be understood, when it is said, "And the world was made
   by Him;" but the devil is prince of that world, whereof in the same
   passage He immediately afterwards subjoins the words, "And the world
   knew Him not;" [1557] that is, unbelieving men, wherewith the world
   through its utmost extent is filled: among whom the believing world
   groaneth, which He, who made the world, chose out of the world; and of
   whom He saith Himself, "The Son of man came not to judge the world, but
   that the world through Him might be saved." [1558] He is the judge by
   whom the world is condemned, the helper whereby the world is saved: for
   just as a tree is full of foliage and fruit, or a field of chaff and
   wheat, so is the world full of believers and unbelievers. Therefore the
   prince of this world, that is, the prince of the darkness thereof, or
   of unbelievers, out of whose hands that world is rescued, to which it
   is said, "Ye were at one time darkness, but now are ye light in the
   Lord:" [1559] the prince of this world, of whom He elsewhere saith,
   "Now is the prince of this world cast out," [1560] is assuredly judged,
   inas much as he is irrevocably destined to the judgment of everlasting
   fire. And so of this judgment, by which the prince of the world is
   judged, is the world reproved by the Holy Spirit; for it is judged
   along with its prince, whom it imitates in its own pride and impiety.
   "For if God," in the words of the Apostle Peter, "spared not the angels
   that sinned, but thrust them into prisons of infernal darkness, and
   gave them up to be reserved for punishment in the judgment," [1561] how
   is the world otherwise than reproved of this judgment by the Holy
   Spirit, when it is in the Holy Spirit that the apostle so speaketh? Let
   men, therefore, believe in Christ, that they be not convicted of the
   sin of their own unbelief, whereby all sins are retained: let them make
   their way into the number of believers, that they be not convicted of
   the righteousness of those, whom, as justified, they fail to imitate:
   let them beware of that future judgment, that they be not judged with
   the prince of the world, whom, judged as he is, they continue to
   imitate. For the unbending pride of mortals can have no thought of
   being spared itself, as it is thus called to think with terror of the
   punishment that overtook the pride of angels.
     __________________________________________________________________

   [1539] Chap. xv. 22, 19.

   [1540] Chap. xvii. 25.

   [1541] Matt. xxv. 41.

   [1542] Acts i. 7, 8.

   [1543] 2 Cor. xiii. 3.

   [1544] Rom. v. 5.

   [1545] 1 John iv. 18.

   [1546] Tract. XX.

   [1547] Eccles. vii. 20, 16.

   [1548] Eph. v. 13.

   [1549] Chap. xx. 29.

   [1550] Rom. i. 17; Hab. ii. 4; and Heb. xi. 1.

   [1551] Sperantium substantia.

   [1552] 1 Cor. xv. 8.

   [1553] Acts vii. 56.

   [1554] Rom. viii. 3.

   [1555] 2 Cor. v. 16.

   [1556] Chap. xiv. 30.

   [1557] Chap. i. 10.

   [1558] Chap. iii. 17.

   [1559] Eph. v. 8.

   [1560] Chap. xii. 31.

   [1561] 2 Pet. ii. 4.
     __________________________________________________________________

   Tractate XCVI.

   Chapter XVI. 12, 13.

   1. In this portion of the holy Gospel, where the Lord says to His
   disciples, "I have yet many things to say unto you, but ye cannot bear
   them now," there meets us first this subject of needful inquiry, how it
   was that He said a little before, "All things that I have heard of my
   Father I have made known unto you," [1562] and yet says here, "I have
   yet many things to say unto you, but ye cannot bear them now." But how
   it was that He spake of what He had not yet done as if it were done,
   just as the prophet testifies that God has made those things which are
   still to come, when He says, "Who hath made those things which are
   still to come," [1563] we have already explained as well as we could
   when dealing with those words themselves. Now, however, you are perhaps
   wishing to know what those things were which the apostles were then
   unable to bear. But which of us would venture to assert his own present
   capacity for what they wanted the ability to receive? And on this
   account you are neither to expect me to tell you things which perhaps I
   could not comprehend myself were they told me by another; nor would you
   be able to bear them, even were I talented enough to let you hear of
   things that are above your comprehension. It may be, indeed, that some
   among you are fit enough already to comprehend things which are still
   beyond the grasp of others; and if not all about which the divine
   Master said, "I have yet many things to say unto you," yet perhaps some
   of them: but what they were which He Himself thus omitted to tell them,
   it would be rash to have even the wish to presume to say. For at that
   time the apostles were not yet fitted even to die for Christ, when He
   said to them, "Ye cannot follow me now," and when the very foremost of
   them, Peter, who had presumptuously declared that he was already able,
   met with a different experience from what he anticipated: [1564] and
   yet afterwards a countless number both of men and women, boys and
   girls, youths and maidens, old and young, were crowned with martyrdom;
   and the sheep were found able for that which, when the Lord spake these
   words, the shepherds were still unable to bear. Ought, then, those
   sheep to have been asked, in that extremity of trial, when required to
   contend for the truth even unto death, and to shed their blood for the
   name or doctrine of Christ;--ought they, I say, to have been asked,
   Which of you would venture to account himself ready for martyrdom, for
   which Peter was still unfitted, even when taught face to face by the
   Lord Himself? In the same way, therefore, one may say that Christian
   people, even when desiring to hear, ought not to be told what those
   things are of which the Lord then said, "I have yet many things to say
   unto you, but ye cannot bear them now." If the apostles were still
   unable, much more so are ye: although it may be that many now can bear
   what Peter then could not, in the same way as many are able to be
   crowned with martyrdom which at that time was still beyond the power of
   Peter, more especially that now the Holy Spirit has been sent, as He
   was not then, of whom He went on immediately to add the words, "Howbeit
   when He, the Spirit of truth, is come, He will teach you all truth,"
   thereby showing of a certainty that they could not bear what He had
   still to say, because the Holy Spirit had not yet come upon them.

   2. Well, then, let us grant that it is so, that many can now bear those
   things when the Holy Spirit has been sent, which could not then, prior
   to His coming, be borne by the disciples: do we on that account know
   what it is that He would not say, as we should know it were we reading
   or hearing it as uttered by Himself? For it is one thing to know
   whether we or you could bear it; but quite another to know what it is,
   whether able to be borne or not. But when He Himself was silent about
   such things, which of us could say, It is this or that? Or if he
   venture to say it, how will he prove it? For who could manifest such
   vanity or recklessness as when saying what he pleased to whom he
   pleased, even though true, to affirm without any divine authority that
   it was the very thing which the Lord on that occasion refused to utter?
   Which of us could do such a thing without incurring the severest charge
   of rashness,--a thing which gets no countenance from prophetic or
   apostolic authority? For surely if we had read any such thing in the
   books confirmed by canonical authority, which were written after our
   Lord's ascension, it would not have been enough to have read such a
   statement, had we not also read in the same place that this was
   actually one of those things which the Lord was then unwilling to tell
   His disciples, because they were unable to bear them. As if, for
   example, I were to say that the words which we read at the opening of
   this Gospel, "In the beginning was the Word, and the Word was with God,
   and the Word was God; the same was in the beginning with God:" and
   those which follow, because they were written afterwards, and yet
   without any mention of their being uttered by the Lord Jesus when He
   was here in the flesh, but were written by one of His apostles, to whom
   they were revealed by His Spirit, were some of those which the Lord
   would not then utter, because the disciples were unable to bear them;
   who would listen to me in making so rash a statement? But if in the
   same passage where we read the one we were also to read the other, who
   would not give due credence to such an apostle?

   3. But it seems to me also very absurd to say that the disciples could
   not then have borne what we find recorded, about things invisible and
   of profoundest import, in the apostolic epistles, which were written in
   after days, and of which there is no mention that the Lord uttered them
   when His visible presence was with them. For why could they not bear
   then what is now read in their books, and borne by every one, even
   though not understood? Some things there are, indeed, in the Holy
   Scriptures which unbelieving men both have no understanding of when
   they read or hear them, and cannot bear when they are read or heard: as
   the pagans, that the world was made by Him who was crucified; as the
   Jews, that He could be the Son of God, who broke up their mode of
   observing the Sabbath; as the Sabellians, that the Father, and Son, and
   Holy Spirit are a Trinity; as the Arians, that the Son is equal to the
   Father, and the Holy Spirit to the Father and Son; as the Photinians,
   that Christ is not only man like ourselves, but God also, equal to God
   the Father; as the Manicheans, that Christ Jesus, by whom we must be
   saved, condescended to be born in the flesh and of the flesh of man:
   and all others of divers perverse sects, who can by no means bear
   whatever is found in the Holy Scriptures and in the Catholic faith that
   stands out in opposition to their errors, just as we cannot bear their
   sacrilegious vaporings and mendacious insanities. For what else is it
   not to be able to bear, but not to retain in our minds with calmness
   and composure? But what of all that has been written since our Lord's
   ascension with canonical truth and authority, is it not read and heard
   with equanimity by every believer, and catechumen also, before in his
   baptism he receive the Holy Spirit, even although it is not yet
   understood as it ought to be? How then, could not the disciples bear
   any of those things which were written after the Lord's ascension, even
   though the Holy Spirit was not yet sent to them, when now they are all
   borne by catechumens prior to their reception of the Holy Spirit? For
   although the sacramental privileges of believers are not exhibited to
   them, it does not therefore happen that they cannot bear them; but in
   order that they may be all the more ardently desired by them, they are
   honorably concealed from their view.

   4. Wherefore, beloved, you need not expect to hear from us what the
   Lord then refrained from telling His disciples, because they were still
   unable to bear them: but rather seek to grow in the love that is shed
   abroad in your hearts by the Holy Spirit who is given unto you; [1565]
   that, fervent in spirit, and loving spiritual things, you may be able,
   not by any sign apparent to your bodily eyes, or any sound striking on
   your bodily ears, but by the inward eyesight and hearing, to become
   acquainted with that spiritual light and that spiritual word which
   carnal men are unable to bear. For that cannot be loved which is
   altogether unknown. But when what is known, in however small a measure,
   is also loved, by the self-same love one is led on to a better and
   fuller knowledge. If, then, you grow in the love which the Holy Spirit
   spreads abroad in your hearts, "He will teach you all truth;" or, as
   other codices have it, "He will guide you in all truth:" [1566] as it
   is said, "Lead me in Thy way, O Lord, and I will walk in Thy truth."
   [1567] So shall the result be, that not from outward teachers will you
   learn those things which the Lord at that time declined to utter, but
   be all taught of God; [1568] so that the very things which you have
   learned and believed by means of lessons and sermons supplied from
   without regarding the nature of God, as incorporeal, and unconfined by
   limits, and yet not rolled out as a mass of matter through infinite
   space, but everywhere whole and perfect and infinite, without the
   gleaming of colors, without the tracing of bodily outlines, without any
   markings of letters or succession of syllables,--your minds themselves
   may have the power to perceive. Well, now, I have just said something
   which is perhaps of that same character, and yet you have received it;
   and you have not only been able to bear it, but have also listened to
   it with pleasure. But were that inward Teacher, who, while still
   speaking in an external way to the disciples, said, "I have still many
   things to say unto you, but ye cannot bear them now," wishing to speak
   inwardly to us of what I have said of the incorporeal nature of God in
   the same way as He speaks to the angels, who always behold the face of
   the Father, [1569] we should still be unable to bear them. Accordingly,
   when He says, "He will teach you all truth," or "will guide you into
   all truth," I do not think the fulfillment is possible in any one's
   mind in this present life (for who is there, while living in this
   corruptible and soul-oppressing body, [1570] that can know all truth,
   when even the apostle says, "We know in part"?), but because it is
   effected by the Holy Spirit, of whom we have now received the earnest,
   [1571] that we shall attain also to the actual fullness of knowledge:
   whereof it is said by the same apostle, "But then face to face;" and,
   "Now I know in part, but then shall I know even as also I am known;"
   [1572] not as a thing which he knows fully in this life, but which, as
   a thing that would still be future on to the attainment of that
   perfection, the Lord promised us through the love of the Spirit, when
   He said, "He will teach you all truth," or "will guide you unto all
   truth."

   5. As these things are so, beloved, I warn you in the love of Christ to
   beware of impure seducers and sects of obscene filthiness, whereof the
   apostle says, "But it is a shame even to speak of those things which
   are done of them in secret:" [1573] lest, when they begin to teach
   their horrible impurities, which no human ear whatever can bear, they
   declare them to be the very things whereof the Lord said, "I have yet
   many things to say unto you, but ye cannot bear them now;" and assert
   that it is the Holy Spirit's agency that makes such impure and
   detestable things possible to be borne. The evil things which no human
   modesty whatever can endure are of one kind, and of quite another are
   the good things which man's little understanding is unable to bear: the
   former are wrought in unchaste bodies, the latter are beyond the reach
   of all bodies; the one is perpetrated in the filthiness of the flesh,
   the other is scarcely perceivable by the pure mind. "Be ye therefore
   renewed in the spirit of your mind," [1574] and "understand what is the
   will of God, which is good, and acceptable, and perfect;" [1575] that,
   "rooted and grounded in love, ye may be able to comprehend, with all
   saints, what is the length, and breadth, and height, and depth, even to
   know the love of Christ which passeth knowledge, that ye may be filled
   with all the fullness of God." [1576] For in such a way will the Holy
   Spirit teach you all truth, when He shall shed abroad that love ever
   more and more largely in your hearts.
     __________________________________________________________________

   [1562] Chap. xv. 15.

   [1563] Isa. xlv. 11, Septuagint.

   [1564] Chap. xiii. 36-38.

   [1565] Rom. v. 5.

   [1566] Odegesei humas eis ten aletheian pasan, or en te aletheia pase

   [1567] Ps. lxxxvi. 11.

   [1568] Chap. vi. 45.

   [1569] Matt. xviii. 10.

   [1570] Wisd. ix. 15.

   [1571] 2 Cor. i. 22.

   [1572] 1 Cor. xiii. 9, 12.

   [1573] Eph. v. 12.

   [1574] Eph. iv. 23.

   [1575] Rom. xii. 2.

   [1576] Eph. iii. 17-19.
     __________________________________________________________________

   Tractate XCVII.

   Chapter XVI. 12, 13 (continued).

   1. The Holy Spirit, whom the Lord promised to send to His disciples, to
   teach them all the truth which, at the time He was speaking to them,
   they were unable to bear: of the which Holy Spirit, as the apostle
   says, we have now received "the earnest," [1577] an expression whereby
   we are to understand that His fullness is reserved for us till another
   life: that Holy Spirit, therefore, teacheth believers also in the
   present life, as far as they can severally apprehend what is spiritual;
   and enkindles a growing desire in their breasts, according as each one
   makes progress in that love, which will lead him both to love what he
   knows already, and to long after what still remains to be known: so
   that those very things which he has some notion of at present, he may
   know that he is still ignorant of, as they are yet to be known in that
   life which eye hath not seen, nor ear heard, nor the heart of man hath
   perceived. [1578] But were the inner Master wishing at present to say
   those things in such a way of knowing, that is, to unfold and make them
   patent to our mind, our human weakness would be unable to bear them.
   Whereof you remember, beloved, that I have already spoken, when we were
   occupied with the words of the holy Gospel, where the Lord says, "I
   have yet many things to say unto you, but ye cannot bear them now." Not
   that in these words of the Lord we should be suspecting an
   over-fastidious concealment of no one knows what secrets, which might
   be uttered by the Teacher, but could not be borne by the learner, but
   those very things which in connection with religious doctrine we read
   and write, hear and speak of, as within the knowledge of such and such
   persons, were Christ willing to utter to us in the self-same way as He
   speaks of them to the holy angels, in His own Person as the
   only-begotten Word of the Father, and co-eternal with Him, where are
   the human beings that could bear them, even were they already
   spiritual, as the apostles still were not when the Lord so spoke to
   them, and as they afterwards became when the Holy Spirit descended?
   For, of course, whatever may be known of the creature, is less than the
   Creator Himself, who is the supreme and true and unchangeable God. And
   yet who keeps silence about Him? Where is His name not found in the
   mouths of readers, disputants, inquirers, respondents, adorers,
   singers, all sorts of haranguers, and lastly even of blasphemers
   themselves? And although no one keeps silence about Him, who is there
   that apprehends Him as He is to be understood, although He is never out
   of the mouths and the hearing of men? Who is there, whose keenness of
   mind can even get near Him? Who is there that would have known Him as
   the Trinity, had not He Himself desired so to become known? And what
   man is there that now holds his tongue about that Trinity; and yet what
   man is there that has any such idea of it as the angels? The very
   things, therefore, that are incessantly being uttered off-hand and
   openly about the eternity, the truth, the holiness of God, are
   understood well by some, and badly by others: nay rather, are
   understood by some, and not understood at all by others. For he that
   understands in a bad way, does not understand at all. And in the case
   even of those by whom they are understood in a right sense, by some
   they are perceived with less, by others with greater mental vividness,
   and by none on earth are apprehended as they are by the angels. In the
   very mind, therefore, that is to say, in the inner man, there is a kind
   of growth, not only in order to the transition from milk to solid food,
   but also to the taking of food itself in still larger and larger
   measure. But such growth is not in the way of a space-covering mass of
   matter, but in that of an illuminated understanding; because that food
   is itself the light of the understanding. In order, then, to your
   growth and apprehension of God, and in order that your apprehension may
   keep full pace with your ever-advancing growth, you ought to be
   addressing your prayer, and turning your hope, not to the teacher whose
   voice only reaches your ears, that is, who plants and waters only by
   outside labor, but to Him who giveth the increase. [1579]

   2. Accordingly, as I have admonished you in my last sermon, take heed,
   those of you specially who are still children and have need of a milk
   diet, of turning a curious ear to men, who have found occasion for
   self-deception and the deceiving of others in the words of the Lord, "I
   have yet many things to say unto you, but ye cannot bear them now," in
   order to the discovery of that which is unknown, while you still have
   minds that are incompetent to discriminate between the true and the
   false; and most especially on account of the obscene lewdnesses which
   Satan has instilled, by God's permission, into unstable and carnal
   souls, for this end, that His judgments may everywhere be objects of
   terror, and that pure discipline may best manifest its sweetness in
   contrast with the impurities of wickedness; and that honor may be given
   to Him, and fear and modesty of demeanor assumed by every one, who has
   either been kept from falling into such evils by His kingly power, or
   been raised out of them by His uplifting hand. Beware, with fear and
   prayer, of rushing into that mystery of Solomon's, where "the woman
   that is foolish and brazen-faced, and become destitute of bread,"
   invites the passers-by with the words, "Come and make a pleasant feast
   on hidden bread, and the sweetness of stolen waters." [1580] For the
   woman thus spoken of is the vanity of the impious, who, utterly
   senseless as they are, fancy that they know something, just as was said
   of that woman, that she had "become destitute of bread;" who, though
   destitute of a single loaf, promises loaves; in other words, though
   ignorant of the truth, she promises the knowledge of the truth. But it
   is bread of a hidden character she promises, and which she declares is
   partaken of with pleasure, as well as the sweetness of stolen waters;
   in order that what is publicly forbidden to be uttered or believed in
   the Church, may be listened to and acted upon with willingness and
   relish. For by such secrecy profane teachers give a kind of seasoning
   to their poisons for the curious, that thereby they may imagine that
   they learn something great, because counted worthy of holding a secret,
   and may imbibe the more sweetly the folly which they regard as wisdom,
   the hearing of which, as a thing prohibited, they are represented as
   stealing.

   3. Hence the system of magical arts commends its nefarious rites to
   those who are deceived, or ready to be so, by a sacrilegious curiosity.
   Hence, also, those unlawful divinations by the inspection of the
   entrails of slain animals, or of the cries and flights of birds, or of
   multiform demoniacal signs, are distilled by converse with abandoned
   wretches into the ears of persons who are on the brink of destruction.
   And it is because of these unlawful and punishable secrets that the
   woman mentioned above is styled not merely "foolish," but also
   "audacious." But such things are alien not only to the reality, but to
   the very name of our religion. And what shall we say of this foolish
   and brazen-faced woman seasoning, as she does, so many wicked heresies,
   and serving up so many detestable fables with Christian forms of
   expression? Would that they were only such as are found in theatres,
   whether as the subjects of song or dancing, or turned into ridicule by
   a mimicking buffoonery; and not, some of them, such as makes us grieve
   at the foolishness, while wondering at the audacity that could have
   contrived them, against God! And yet all these utterly senseless
   heretics, who wish to be styled Christians, attempt to color the
   audacities of their devices, which are perfectly ahorrent to every
   human feeling, with the chance presented to them of that gospel
   sentence uttered by the Lord, "I have yet many things to say unto you,
   but ye cannot bear them now:" as if these were the very things which
   the apostles could not then bear, and as if the Holy Spirit had taught
   them what the unclean spirit, with all the length he can carry his
   audacity, blushes to teach and to preach in broad daylight.

   4. It is such whom the apostle foresaw through the Holy Spirit, when he
   said: "For the time will come when they will not endure sound doctrine;
   but after their own lusts shall they heap to themselves teachers,
   having itching ears; and they shall turn away their ears from the
   truth, and shall be turned unto fables." [1581] For that mentioning of
   secrecy and theft, whereof it is said, "Partake with pleasure of hidden
   bread and the sweetness of stolen waters," creates an itching in those
   who listen with ears that are lusting after spiritual fornication, just
   as by a kind of itching also of desire in the flesh the soundness of
   chastity is corrupted. Hear, therefore, how the apostle foresaw such
   things, and gave salutary admonition about avoiding them, when he said,
   "Shun profane novelties of words; for they increase unto much
   ungodliness, and their speech insinuates itself as doth a cancer."
   [1582] He did not say novelties of words merely; but added, "profane."
   For there are also novelties of words in perfect harmony with religious
   doctrine, as is told us in Scripture of the very name of Christians,
   when it began to be used. For it was in Antioch that the disciples were
   first called Christians after the Lord's ascension, as we read in the
   Acts of the Apostles: [1583] and certain houses were afterwards called
   by the new names of hospices [1584] and monasteries; but the things
   themselves existed prior to their names, and are confirmed by religious
   truth, which also forms their defense against the wicked. In opposition
   also to the impiety of Arian heretics, they coined the new term, Patris
   Homousios; [1585] but there was nothing new signified by such a name;
   for what is called Homousios is just this: "I and my Father are one,"
   [1586] to wit, of one and the same substance. For if every novelty were
   profane, as little should we have it said by the Lord, "A new
   commandment I give unto you;" [1587] nor would the Testament be called
   New, nor the new song be sung throughout the whole earth. But there is
   profanity in the novelties of words, when it is said by "the foolish
   and audacious woman, Come and enjoy the tasting of hidden bread, and
   the sweetness of stolen waters." From such enticing words of false
   science the apostle also gives his prohibitory warning, in the passage
   where he says, "O Timothy, keep that which is committed to thy trust,
   avoiding profane novelties of expression, and oppositions of science
   falsely so called; which some professing, have erred concerning the
   faith." [1588] For there is nothing that these men so love as to
   profess science, and to deride as utter silliness faith in those
   verities which the young are enjoined to believe.

   5. But some one will say, Have spiritual men nothing in the matter of
   doctrine, which they are to say nothing about to the carnal, but to
   speak out upon to the spiritual? If I shall answer, They have not, I
   shall be immediately met with the words of the Apostle Paul in his
   Epistle to the Corinthians: "I could not speak unto you as unto
   spiritual, but as unto carnal. As unto babes in Christ I have given you
   milk to drink, and not meat to eat: for hitherto ye were not able;
   neither yet now are ye able; for ye are yet carnal;" [1589] and with
   these, "We speak wisdom among them that are perfect;" and with these
   also, "Comparing spiritual things with spiritual: but the natural man
   perceiveth not the things of the Spirit of God; for they are
   foolishness unto him." [1590] The meaning of all this, in order that
   these words of the apostle may no longer lead to the hankering after
   secrets through the profane novelties of verbiage, and that what ought
   always to be shunned by the spirit and body of the chaste may not be
   asserted as only unable to be borne by the carnal, we shall, with the
   Lord's permission, make the subject of dissertation in another
   discourse, so that for the time we may bring the present to a close.
     __________________________________________________________________

   [1577] 2 Cor. i. 22.

   [1578] 1 Cor. ii. 9.

   [1579] 1 Cor. iii. 6.

   [1580] Prov. ix. 13-17, according to the Septuagint, where, in verse
   13, phtyvt is rendered endees psomou, "in want of a morsel of bread,"
   as if from pht or phtvt, a morsel. The form of the word, however, as
   well as the Masoretic pointing, shows its connection with phty in the
   sense of "simplicity" or "folly" personified. And again in verse 17,
   the LXX. have partly inverted the Hebrew order of the words, and
   translate ymtqv ("are sweet") in its active sense of "taste with
   relish" (or pleasure), as if it were mtqv, Imperative; and read ynm
   ("is sweet") in the last clause, as if it were nym or nm, "sweet," or
   "sweetness:" hence Augustin's rendering above. The Vulgate corresponds
   more nearly with the Hebrew and our English version.--Tr.

   [1581] 2 Tim. iv. 3, 4.

   [1582] 2 Tim. ii. 16, 17. Augustin translates kenophonias ("babblings,"
   "empty utterances," vaniloquia, Vulgate) as if it read kainophonias,
   "novelties of words."--Tr.

   [1583] Acts xi. 26.

   [1584] Xenodochia, houses of entertainment for strangers.

   [1585] "Of the same essence (or substance) with the Father," as applied
   to Christ.

   [1586] Chap. x. 30.

   [1587] Chap. xiii. 34.

   [1588] 1 Tim. vi. 20, 21.

   [1589] 1 Cor. iii. 1, 2.

   [1590] 1 Cor. ii. 6, 13, 14.
     __________________________________________________________________

   Tractate XCVIII.

   Chapter XVI. 12, 13 (continued).

   1. From the words of our Lord, where He says, "I have yet many things
   to say unto you, but ye cannot bear them now," there arose a difficult
   question, which I recollect to have put off, that it might be handled
   afterwards at greater leisure, because my last discourse had reached
   its proper limits, and required to be brought to a close. And now,
   accordingly, as we have time to redeem our promise, let us take up its
   discussion as the Lord Himself shall grant us ability, who put it into
   our heart to make the proposal. And the question is this: Whether
   spiritual men have aught in doctrine which they should withhold from
   the carnal, but declare to the spiritual. For if we shall say, They
   have not, we shall meet with the reply, What, then, is to be made of
   the words of the apostle in writing to the Corinthians: "I could not
   speak unto you as unto spiritual, but as unto carnal. As unto babes in
   Christ, I have given you milk to drink, and not meat to eat: for
   hitherto ye were not able; neither yet now are ye able; for ye are yet
   carnal?" [1591] But if we say, They have, we have cause to fear and
   take heed, lest under such a pretext detestable doctrines be taught in
   secret, and under the name of spiritual, as things which cannot be
   understood by the carnal, may seem not only capable of being
   whitewashed by plausible excuses, but deserving also to be lauded in
   preaching.

   2. In the first place, then, your Charity ought to know that it is
   Christ Himself as crucified, wherewith the apostle says that he has fed
   those who are babes as with milk; but His flesh itself, in which was
   witnessed His real death, that is, both His real wounds when transfixed
   and His blood when pierced, does not present itself to the minds of the
   carnal in the same manner as to that of the spiritual, and so to the
   former it is milk, and to the latter it is meat; for if they do not
   hear more than others, they understand better. For the mind has not
   equal powers of perception even for that which is equally received by
   both in faith. And so it happens that the preaching of Christ
   crucified, by the apostle, was at once to the Jews a stumbling-block,
   and to the Gentiles foolishness; and to those who are called, both Jews
   and Greeks, the power of God, and the wisdom of God;" [1592] but to the
   carnal, as babes who held it only as a matter of faith, and to the
   spiritual, as those of greater capacity, who perceived it as a matter
   of understanding; to the former, therefore, as a milk-draught, to the
   latter as solid food: not that the former knew it in one way out in the
   world at large, and the latter in another way in their secret chambers;
   but that what both heard in the same measure when it was publicly
   spoken, each apprehended in his own measure. For inasmuch as Christ was
   crucified for the very purpose of shedding His blood for the remission
   of sins, and of divine grace being thereby commended in the passion of
   His Only-begotten, that no one should glory in man, what understanding
   had they of Christ crucified who were still saying, "I am of Paul"?
   [1593] Was it such as Paul himself had, who could say, "But God forbid
   that I should glory, save in the cross of our Lord Jesus Christ"?
   [1594] In regard, therefore, even to Christ crucified, he himself found
   food in proportion to his own capacity, and nourished them with milk in
   accordance with their infirmity. And still further, knowing that what
   he wrote to the Corinthians might doubtless be understood in one way by
   those who were still babes, and differently by those of greater
   capacity, he said, "If any one among you is a prophet, or spiritual,
   let him acknowledge that the things that I write unto you are the
   commandment of the Lord; but if any man be ignorant, let him be
   ignorant." [1595] Assuredly he would have the knowledge of the
   spiritual to be substantial, wherever not only faith had found a
   suitable abode, but a certain power of understanding was possessed; and
   whereby such believed those very things which as spiritual they
   likewise acknowledged. But "let him be ignorant," he says, who "is
   ignorant;" because it was not yet revealed to him to know that which he
   believes. When this takes place in a man's mind, he is said to be known
   of God; for it is God who endows him with this power of understanding,
   as it is elsewhere said, "But now, knowing God, or rather, being known
   of God." [1596] For it was not then that God first knew those who were
   foreknown and chosen before the foundation of the world; [1597] but
   then it was that He made them to know Himself.

   3. Having ascertained this, therefore, at the outset, that the very
   things, which are equally heard by the spiritual and the carnal, are
   received by each according to the slender measure of his own
   capacity,--by some as babes, by others as those of riper years,--by one
   as milk nourishment, by another as solid food,--there seems no
   necessity for any matters of doctrine being retained in silence as
   secrets, and concealed from infant believers, as things to be spoken of
   apart to those who are older, or possessed of a riper understanding;
   and let us regard it as needful to act thus, just because of the words
   of the apostle, "I could not speak unto you as unto spiritual, but as
   unto carnal." For even this very statement of his, that he knew nothing
   among them but Jesus Christ and Him crucified, [1598] he could not
   speak unto them as unto spiritual, but as unto carnal; because even
   that they were not able to receive as spiritual. But all who were
   spiritual among them received with spiritual understanding the very
   same truths which the others only heard as carnal; and in this way may
   we understand the words, "I could not speak unto you as unto spiritual,
   but as unto carnal," as if he said, What I did speak, ye could not
   receive as spiritual, but as carnal. For "the natural man"--that is,
   the man whose wisdom is of a mere human kind, and is called natural
   [literally, soulish] from the soul, and carnal from the flesh, because
   the complete man consists of soul and flesh--"perceiveth not the things
   of the Spirit of God;" [1599] that is, the measure of grace bestowed on
   believers by the cross of Christ, and thinks that all that is effected
   by that cross is to provide us with an example for our imitation in
   contending even to death for the truth. For if men of this type, who
   have no desire to be aught else than men, knew how it is that Christ
   crucified is "made of God unto us wisdom, and righteousness, and
   sanctification, and redemption, that, according as it is written, He
   that glorieth, let him glory in the Lord," [1600] they would doubtless
   no longer glory in man, nor say in a carnal spirit, "I am of Paul, and
   I of Apollos, and I of Cephas;" but in a spiritual way, "I am of
   Christ." [1601]

   4. But the question is still further raised by what we read in the
   Epistle to the Hebrews: "When now for the time ye ought to be teachers,
   ye have need again to be taught which be the first principles of the
   oracles of God; and are become such as have need of milk, and not of
   strong meat. For every one that useth milk hath no experience in the
   word of righteousness; for he is a babe. But strong meat belongeth to
   them that are perfect, even those who by habit have their senses
   exercised to distinguish good from evil." [1602] For here we see, as if
   clearly defined, what he calls the strong meat of the perfect; and
   which is the same as that which he writes to the Corinthans, "We speak
   wisdom among them that are perfect." [1603] But who it was that he
   wished in this passage to be understood as perfect, he proceeded to
   indicate in the words, "Even those who by habit have their senses
   exercised to distinguish good from evil." Those, therefore, who,
   through a weak and undisciplined mind, are destitute of this power,
   will certainly, unless enabled by what may be called the milk of faith
   to believe both the invisible things which they see not, and the
   comprehensible things which they do not yet comprehend, be easily
   seduced by the promise of science to vain and sacrilegious fables: so
   as to think both of good and evil only under corporeal forms, and to
   have no idea of God Himself save as some sort of body, and be able only
   to view evil as a substance; while there is rather a kind of falling
   away from the immutable Substance in the case of all mutable
   substances, which were made out of nothing by the immutable and supreme
   substance itself, which is God. And assuredly whoever not only
   believes, but also through the exercised inner senses of his mind
   understands, and perceives, and knows this, there is no longer cause
   for fear that he will be seduced by those who, while accounting evil to
   be a substance uncreated by God, make God Himself a mutable substance,
   as is done by the Manicheans, or any other pests, if such there be,
   that fall into similar folly.

   5. But to those who are still babes in mind, and who as carnal, the
   apostle says, require to be nourished with milk, all discoursing on
   such a subject, wherein we deal not only with the believing, but also
   with the understanding and the knowing of what is spoken, must be
   burdensome, as being still unable to perceive such things, and be more
   fitted to oppress than to feed them. Whence it comes to pass that the
   spiritual, while not altogether silent on such subjects to the carnal,
   because of the Catholic faith which is to be preached to all, yet do
   not so handle them as, in their wish to simplify them to understandings
   that are still deficient in capacity, to bring their discourse on the
   truth into disrepute, rather than the truth that is in their discourse
   within the perceptions of their hearers. Accordingly in his Epistle to
   the Colossians he says: "And though I be absent in the flesh, yet am I
   with you in the spirit, joying and beholding your order, and that which
   is lacking [1604] in your faith in Christ." [1605] And in that to the
   Thessalonians: "Night and day," he says, "praying more abundantly, that
   we might see your face, and might perfect that which is lacking in your
   faith." [1606] Here we are, of course, to understand those who were
   under such primary catechetical instruction, as implied their
   nourishment with milk and not with strong meat; of the former of which
   there is mention made in the Epistle to the Hebrews of an abundant
   supply for such as nevertheless he would now have had to be feeding on
   solid food. Accordingly he says: "Therefore leaving the word of the
   beginning of Christ, let us have regard to the completion; not laying
   again the foundation of repentance from dead works, and of faith toward
   God, of the doctrine of the baptismal font, and of the laying on of
   hands, and of resurrection of the dead, and of eternal judgment."
   [1607] This is the copious supply of milk, without which even they
   cannot live, who have already indeed their reason sufficiently in use
   to enable them to believe, but who cannot distinguish good from evil,
   so as to be not only a matter of faith, but also of understanding
   (which belongs to the department of solid food). But when he includes
   doctrine also in his description of the milk, it is that which has been
   delivered to us in the Creed and the Lord's Prayer.

   6. But let us be far from supposing that there is any contrariety
   between this milk and the food of spiritual things that has to be
   received by the sound understanding, and which was wanting to the
   Colossians and Thessalonians, and had still to be supplied. For the
   supply of the deficiency implies no disapproval of that which existed.
   For even in the very food that we take, so far is there from being any
   contrariety between milk and solid food, that the latter itself becomes
   milk, in order to make it suitable to babes, whom it reaches through
   the medium of the mother's or the nurse's body; so did also mother
   Wisdom herself, who is solid food in the lofty sphere of angels,
   condescend in a manner to become milk for babes, when the Word became
   flesh, and dwelt among us. [1608] But the man Christ Himself, who in
   His true flesh, true cross, true death, and true resurrection is called
   the pure milk of babes, is, when rightly understood by the spiritual,
   found to be the Lord of angels. Accordingly, babes are not to be so fed
   with milk as always to remain without understanding the Godhead of
   Christ; nor are they to be so withdrawn from milk as to turn their
   backs on His manhood. And the same thing may also be stated in another
   way in this manner: they are neither so to be fed with milk as never to
   understand Christ as Creator, nor so to be withdrawn from milk as ever
   to turn their backs on Christ as Mediator. In this respect, indeed, the
   similitude of maternal milk and solid food scarcely harmonizes with the
   reality as thus stated, but rather that of a foundation: for when the
   child is weaned, so as to be withdrawn from the nourishment of infancy,
   he never looks again amongst solid food for the breasts which he
   sucked; but Christ crucified is both milk to sucklings and meat to the
   more advanced. And the similitude of a foundation is on this account
   the more suitable, because, for the completion of the structure, the
   building is added without the foundation being withdrawn.

   7. And since this is the case, do you, whoever you be, who are
   doubtless many of you still babes in Christ, be making advances towards
   the solid food of the mind, not of the belly. Grow in the ability to
   distinguish good from evil, and cleave more and more to the Mediator,
   who delivers you from evil; which does not admit of a local separation
   from you, but rather of being healed within you. But whoever shall say
   to you, Believe not Christ to be truly man, or that the body of any man
   or animal whatever was created by the true God, or that the Old
   Testament was given by the true God, and anything else of the same
   sort, for such things as these were not told you previously, when your
   nourishment was milk, because your heart was still unfit for the
   apprehension of the truth: such an one provides you not with meat, but
   with poison. For therefore it was that the blessed apostle, in
   addressing those who appeared to him already perfect, even after
   calling himself imperfect, said, "Let us, therefore, as many as be
   perfect, be thus minded: and if in anything ye be otherwise minded, God
   shall reveal even this unto you." And that they might not rush into the
   hands of seducers, whose desire would be to turn them away from the
   faith by promising them the knowledge of the truth, and suppose such to
   be the meaning of the apostle's words, "God shall reveal even this unto
   you," he forthwith added, "Nevertheless, whereto we have already
   attained, let us walk by the same rule." [1609] If, then, thou hast
   come to some understanding of what is not at variance with the rule of
   the Catholic faith, whereto thou hast attained as the way that is
   guiding thee to thy fatherland; and hast so understood it as to feel it
   a duty to dismiss all doubts whatever on the subject: add to the
   building, but do not abandon the foundation. And surely of such a
   character ought to be any teaching given by elders to those who are
   babes, as not to involve the assertion that Christ the Lord of all, and
   the prophets and apostles, who are much farther advanced in age than
   themselves, had in any respect spoken falsely. And not only ought you
   to avoid the babbling seducers of the mind, who prate away at their
   fables and falsehoods, and in such vanities make the promise, forsooth,
   of profound science contrary to the rule of faith, which we have
   accepted as Catholic; but avoid those also as a still more insidious
   pest than the others, who discuss truthfully enough the immutability of
   the divine nature, or the incorporeal creature, or the Creator, and
   fully prove what they affirm by the most conclusive documents and
   reasonings, and yet attempt to turn you away from the one Mediator
   between God and men. For such are those of whom the apostle says,
   "Because that, when they knew God, they glorified Him not as God."
   [1610] For what advantage is it to have a true understanding of the
   immutable Good to one who has no hold of Him by whom there is
   deliverance from evil? And let not the admonition of the most blessed
   apostle by any means lose its place in your hearts: "If any man preach
   any other gospel unto you than that ye have received, let him be
   accursed." [1611] He does not say, More than ye have received; but,
   "Other than ye have received." For had he said the former, he would be
   prejudging himself, inasmuch as he desired to come to the Thessalonians
   to supply what was lacking in their faith. But one who supplies, adds
   to what was deficient, without taking away what existed: while he that
   transgresses the rule of faith, is not progressing in the way, but
   turning aside from it.

   8. Accordingly, when the Lord says, "I have yet many things to say unto
   you, but ye cannot bear them now," He means that what they were still
   ignorant of had afterwards to be supplied to them, and not that what
   they had already learned was to be subverted. And He, indeed, as I have
   already shown in a former discourse, could so speak, because the very
   things which He had taught them, had He wished to unfold them to them
   in the same way as they are conceived in regard to Him by the angels,
   their still remaining human weakness would be unable to bear. But any
   spiritual man may teach another man what he knows, provided the Holy
   Spirit grant him an enlarged capacity for profiting, wherein also the
   teacher himself may get some further increase, in order that both may
   be taught of God. [1612] Although even among the spiritual themselves
   there are some, doubtless, who are of greater capacity and in a better
   condition than others; so that one of them attained even to things of
   which it is not lawful for a man to speak. Taking advantage of which,
   there have been some vain individuals, who, with a presumption that
   betrays the grossest folly, have forged a Revelation of Paul, crammed
   with all manner of fables, which has been rejected by the orthodox
   Church; affirming it to be that whereof he had said that he was caught
   up into the third heavens, and there heard unspeakable words "which it
   is not lawful for a man to utter." [1613] Nevertheless, the audacity of
   such might be tolerable, had he said that he heard words which it is
   not as yet lawful for a man to utter; but when he said, "which it is
   not lawful for a man to utter," who are they that dare to utter them
   with such impudence and non-success? But with these words I shall now
   bring this discourse to a close; whereby I would have you to be wise
   indeed in that which is good, but untainted by that which is evil.
     __________________________________________________________________

   [1591] 1 Cor. iii. 1, 2.

   [1592] 1 Cor. i. 23, 24.

   [1593] 1 Cor. i. 12.

   [1594] Gal. vi. 14.

   [1595] 1 Cor. xiv. 37, 38.

   [1596] Gal. iv. 9.

   [1597] Eph. i. 4.

   [1598] 1 Cor. ii. 2.

   [1599] 1 Cor. ii. 14.

   [1600] 1 Cor. i. 30, 31.

   [1601] 1 Cor. i. 12.

   [1602] Heb. v. 12-14.

   [1603] 1 Cor. ii. 6.

   [1604] In place of to stereoma, solidity, steadfastness, Augustin reads
   to husterema, that which is lacking. So also in his epistle to
   Paulinus, which is marked 149 (in Migne's edition of Augustin).

   [1605] Col. ii. 5.

   [1606] 1 Thess. iii. 10.

   [1607] Heb. vi. 1, 2.

   [1608] Chap. i. 1, 14.

   [1609] Phil. iii. 15, 16.

   [1610] Rom. i. 21.

   [1611] Gal. i. 9.

   [1612] Chap. vi. 45.

   [1613] 2 Cor. xii. 2, 4.
     __________________________________________________________________

   Tractate XCIX.

   Chapter XVI. 13.

   1. What is this that the Lord said of the Holy Spirit, when promising
   that He would come and teach His disciples all truth, or guide them
   into all truth: "For He shall not speak of Himself; but whatsoever He
   shall hear, that shall He speak"? For this is similar to what He said
   of Himself, "I can of mine own self do nothing: as I hear, I judge."
   [1614] But when expounding that, we said that it might be taken as
   referring to His human nature; [1615] so that He seemed as the Son to
   announce beforehand that His own obedience, whereby He became obedient
   even unto the death of the cross, [1616] would have its place also in
   the judgment, when He shall judge the quick and the dead; for He shall
   do so for the very reason that He is the Son of man. Wherefore He said,
   "The Father judgeth no man, but hath committed all judgment unto the
   Son;" for in the judgment He will appear, not in the form of God,
   wherein He is equal to the Father, and cannot be seen by the wicked,
   but in the form of man, in which He was made even a little lower than
   the angels; although then He will come in glory, and not in His
   original humility, yet in a way that will be conspicuous both to the
   good and to the bad. Hence He says further: "And He hath given Him
   authority to execute judgment also, because He is the Son of man."
   [1617] In these words of His own it is made clear that it is not that
   form that will be presented in the judgment, wherein He was when He
   thought it not robbery to be equal with God; but that which He assumed
   when He made Himself of no reputation. [1618] For He emptied Himself in
   assuming the form of a servant; [1619] in which, also, for the purpose
   of executing judgment, He seems to have commended His obedience, when
   He said, "I can of mine own self do nothing: as I hear, I judge." For
   Adam, by whose disobedience, as that of one man, many were made
   sinners, did not judge as he heard; for he prevaricated what he heard,
   and of his own self did the evil that he did; for he did not the will
   of God, but his own: while this latter, by whose obedience, as that
   also of one man, many are made righteous, [1620] was not only obedient
   even unto the death of the cross, in respect of which He was judged as
   alive from the dead; but promised also that He would be showing
   obedience in the very judgment itself, wherein He is yet to act as
   judge of the quick and the dead, when He said, "I can of mine own self
   do nothing: as I hear, I judge." But when it is said of the Holy
   Spirit, "For He shall not speak of Himself; but whatsoever He shall
   hear, that shall He speak," shall we dare to harbor the notion that it
   was so said in reference to any human nature of His, or the assumption
   of any creature-form? For it was the Son alone in the Trinity who
   assumed the form of a servant, a form which in His case was fitted into
   the unity of His person, or, in other words, that the one person, Jesus
   Christ, should be the Son of God and the Son of man; and so that we
   should be kept from preaching a quaternity instead of the Trinity,
   which God forbid that we should do. And it is on account of this one
   personality as consisting of two substances, the divine and the human,
   that He sometimes speaks in accordance with that wherein He is God, as
   when He says, "I and my Father are one;" [1621] and sometimes in
   accordance with His manhood, as in the words, "For the Father is
   greater than I;" [1622] in accordance with which also we have
   understood those words of His that are at present under discussion, "I
   can of mine own self do nothing: as I hear, I judge." But in reference
   to the person of the Holy Spirit, a considerable difficulty arises how
   we are to understand the words, "For He shall not speak of Himself; but
   whatsoever He shall hear, that shall He speak;" since in it there
   exists not one substance of Godhead and another of humanity, or of any
   other creature whatsoever.

   2. For the fact that the Holy Spirit appeared in bodily form, as a
   dove, [1623] was a sight begun and ended at the time: just as also,
   when He descended upon the disciples, there were seen upon them cloven
   tongues as of fire, which also sat upon every one of them. [1624] Any
   one, therefore, who says that the dove was connected with the Holy
   Spirit in the unity of His person, as that it and Godhead (for the Holy
   Spirit is God) should go to constitute the one person of the Holy
   Spirit, is compelled also to affirm the same thing of that fire; and so
   may understand that he ought to assert neither. For those things in
   regard to the substance of God, which needed at any time to be
   represented in some outward way, and so exhibited themselves to men's
   bodily senses, and then passed away, were formed for the moment by
   divine power from the subservient creation, and not from the dominant
   nature itself; which, ever abiding the same, excites into action
   whatever it pleases; and, itself unchangeable, changes all things else
   at its pleasure. In the same way also did that voice from the cloud
   actually strike upon the bodily ears, and on that bodily sense which is
   called the hearing; [1625] and yet in no way are we to believe that the
   Word of God, which is the only-begotten Son, is defined, because He is
   called the Word, by syllables and sounds: for when a sermon is in
   course of delivery, all the sounds cannot be pronounced simultaneously;
   but the various individual sounds come, as it were, in their own order
   to the birth, and succeed those which are dying away, so that all that
   we have to say is completed only by the last syllable. Very different
   from this, surely, is the way in which the Father speaketh to the Son,
   that is to say, God to God, His Word. But this, so far as it can be
   understood by man, is a matter for the understanding of those who are
   fitted for the reception of solid food, and not of milk. Since,
   therefore, the Holy Spirit became not man by any assumption of
   humanity, and became not an angel by any assumption of angelic nature,
   and as little entered into the creature-state by the assumption of any
   creature-form whatever, how, in regard to Him, are we to understand
   those words of our Lord, "For He shall not speak of Himself; but
   whatsoever He shall hear, that shall He speak"? A difficult question;
   yea, too difficult. May the Spirit Himself be present, that, at least
   up to the measure of our power of thinking on such a subject, we may be
   able to express our thoughts, and that these, according to the little
   measure of my ability, may find entrance into your understanding.

   3. You ought, then, to be informed in the first place, and, those of
   you who can, to understand, and the others, who cannot as yet
   understand, to believe, that in that substantial essence, which is God,
   the senses are not, as if through some material structure of a body,
   distributed in their appropriate places; as, in the mortal flesh of all
   animals there is in one place sight, in another hearing, in another
   taste, in another smelling, and over the whole the sense of touch. Far
   be it from us to believe so in the case of that incorporeal and
   immutable nature. In it, therefore, hearing and seeing are one and the
   same thing. In this way smelling also is said to exist in God; as the
   apostle says, "As Christ also hath loved us, and hath given Himself for
   us an offering and a sacrifice to God for a sweet-smelling savor."
   [1626] And taste may be included, in accordance with which God hateth
   the bitter in temper, and spueth out of His mouth those who are
   lukewarm, and neither cold nor hot: [1627] and Christ our God [1628]
   saith, "My meat is to do the will of Him that sent me." [1629] There is
   also that divine sense of touch, in accordance with which the spouse
   saith of the bridegroom: "His left hand is under my head, and his right
   hand shall embrace me." [1630] But these are not in God's case in
   different parts of the body. For when He is said to know, all are
   included: both seeing, and hearing, and smelling, and tasting, and
   touching; without any alteration of His substance, and without the
   existence of any material element which is greater in one place and
   smaller in another: and when there are any such thoughts of God in
   those even who are old in years, they are the thoughts only of a
   childish mind.

   4. Nor need you wonder that the ineffable knowledge of God, whereby He
   is cognizant of all things, is, because of the various modes of human
   speech designated by the names of all those bodily senses; since even
   our own mind, in other words, the inner man,--to which, while itself
   exercising its knowing faculty in one uniform way, the different
   subjects of its knowledge are communicated by those five messengers, as
   it were, of the body, when it understands, chooses, and loves the
   unchangeable truth,--is said both to see the light, whereof it is said,
   "That was the true light;" and to hear the word, whereof it is said,
   "In the beginning was the Word;" [1631] and to be susceptible of smell,
   of which it is said, "We will run after the smell of thy ointments;"
   [1632] and to drink of the fountain, whereof it is said, "With Thee is
   the fountain of life;" [1633] and to enjoy the sense of touch, when it
   is said, "But it is good for me to cleave unto God;" [1634] in all of
   which it is not different things, but the one intelligence, that is
   expressed by the names of so many senses. When, therefore, it is said
   of the Holy Spirit, "For He shall not speak of Himself; but whatsoever
   He shall hear, that shall He speak," so much the more is a simple
   nature, which is simple [uncompounded] in the truest sense, to be
   either understood or believed, which in its extent and sublimity far
   surpasses the nature of our minds. For there is mutability in our mind,
   which comes by learning to the perception of what it was previously
   ignorant of, and loses by unlearning what it formerly knew; and is
   deceived by what has a similarity to truth, so as to approve of the
   false in place of the true, and is hindered by its own obscurity as by
   a kind of darkness from arriving at the truth. And so that substance is
   not in the truest sense simple, to which being is not identical with
   knowing; for it can exist without the possession of knowledge. But it
   cannot be so with that divine substance, for it is what it has. And on
   this account it has not knowledge in any such way as that the knowledge
   whereby it knows should be to it one thing, and the essence whereby it
   exists another; but both are one. Nor ought that to be called both,
   which is simply one. "As the Father hath life in Himself," and He
   Himself is not something different from the life that is in Him; "so
   hath He given to the Son to have life in Himself," [1635] that is, hath
   begotten the Son, that He also should Himself be the life. Accordingly
   we ought to accept what is said of the Holy Spirit, "For he shall not
   speak of Himself; but whatsoever He shall hear, that shall He speak,"
   in such a way as to understand thereby that He is not of Himself.
   Because it is the Father only who is not of another. For the Son is
   born of the Father, and the Holy Spirit proceedeth from the Father; but
   the Father is neither born of, nor proceedeth from, another. And yet
   surely there should not on that account occur to human thought any idea
   of disparity in the supreme Trinity; for both the Son is equal to Him
   of whom He is born, and the Holy Spirit to Him from whom He proceedeth.
   But what difference there is in such a case between proceeding and
   being born, would be too lengthy to make the subject of inquiry and
   dissertation, and would make our definition liable to the charge of
   rashness, even after we had discussed it; for such a thing is of the
   utmost difficulty, both for the mind to comprehend in any adequate way,
   and even were it so that the mind has attained to any such
   comprehension, for the tongue to explain, however able the one that
   presides as a teacher, or he that is present as a hearer. Accordingly,
   "He shall not speak of Himself;" because He is not of Himself. "But
   whatsoever He shall hear, that shall He speak:" He shall hear of Him
   from whom He proceedeth. To Him hearing is knowing; but knowing is
   being, as has been discussed above. Because, then, He is not of
   Himself, but of Him from whom He proceedeth, and of whom He has
   essence, of Him He has knowledge; from Him, therefore, He has hearing,
   which is nothing else than knowledge.

   5. And be not disturbed by the fact that the verb is put in the future
   tense. For it is not said, whatsoever He hath heard, or, whatsoever He
   heareth; but, "whatsoever He shall hear, that shall He speak." For such
   hearing is everlasting, because the knowing is everlasting. But in the
   case of what is eternal, without beginning and without end, in whatever
   tense the verb is put, whether in the past, or present, or future,
   there is no falsehood thereby implied. For although to that immutable
   and ineffable nature, there is no proper application of Was and Will
   be, but only Is: for that nature alone is in truth, because incapable
   of change; and to it therefore was it exclusively suited to say, "I Am
   That I Am," and "Thou shalt say unto the children of Israel, He Who Is
   hath sent me unto you:" [1636] yet on account of the changeableness of
   the times amid which our mortal and changeable life is spent, there is
   nothing false in our saying, both it was, and will be, and is. It was
   in past, it is in present, it will be in future ages. It was, because
   it never was wanting; it will be, because it will never be wanting; it
   is, because it always is. For it has not, like one who no longer
   survives, died with the past; nor, like one who abideth not, is it
   gliding away with the present; nor, as one who had no previous
   existence, will it rise up with the future. Accordingly, as our human
   manner of speaking varies with the revolutions of time, He, who through
   all times was not, is not, and will not by any possibility be found
   wanting, may correctly bespoken of in any tense whatever of a verb. The
   Holy Spirit, therefore, is always hearing, because He always knows:
   ergo, He both knew, and knows, and will know; and in the same way He
   both heard, and hears, and will hear; for, as we have already said, to
   Him hearing is one with knowing, and knowing with Him is one with
   being. From Him, therefore, He heard, and hears, and will hear, of whom
   He is; and of Him He is, from whom He proceeds.

   6. Some one may here inquire whether the Holy Spirit proceedeth also
   from the Son. For the Son is Son of the Father alone, and the Father is
   Father of the Son alone; but the Holy Spirit is not the Spirit of one
   of them, but of both. You have the Lord Himself saying, "For it is not
   ye that speak, but the Spirit of your Father that speaketh in you;"
   [1637] and you have the apostle, "God hath sent forth the spirit of His
   Son into your hearts." [1638] Are there, then, two, the one of the
   Father, the other of the Son? Certainly not. For there is "one body,"
   he said, when referring to the Church; and presently added, "and one
   Spirit." And mark how he there makes up the Trinity. "As ye are
   called," he says, "in one hope of your calling." "One Lord," where he
   certainly meant Christ to be understood; but it remained that he should
   also name the Father: and accordingly there follows, "One faith, one
   baptism, one God and Father of all, who is above all, and through all,
   and in you all." [1639] And since, then, just as there is one Father,
   and one Lord, namely, the Son, so also there is one Spirit; He is
   doubtless of both: especially as Christ Jesus Himself saith, "The
   Spirit of your Father that dwelleth in you;" and the apostle declares,
   "God hath sent forth the Spirit of His Son into your hearts." You have
   the same apostle saying in another place, "But if the Spirit of Him
   that raised up Jesus from the dead dwell in you," where he certainly
   intended the Spirit of the Father to be understood; of whom, however,
   he says in another place, "But if any man have not the Spirit of
   Christ, he is none of His." [1640] And many other testimonies there
   are, which plainly show that He, who in the Trinity is styled the Holy
   Spirit, is the Spirit both of the Father and of the Son.

   7. And for no other reason, I suppose, is He called in a peculiar way
   the Spirit; since though asked concerning each person in His turn, we
   cannot but admit that the Father and the Son are each of them a Spirit;
   for God is a Spirit, [1641] that is, God is not carnal, but spiritual.
   By the name, therefore, which they each also hold in common, it was
   requisite that He should be distinctly called, who is not the one nor
   the other of them, but in whom what is common to both becomes apparent.
   Why, then, should we not believe that the Holy Spirit proceedeth also
   from the Son, seeing that He is likewise the Spirit of the Son? For did
   He not so proceed, He could not, when showing Himself to His disciples
   after the resurrection, have breathed upon them, and said, "Receive ye
   the Holy Spirit." [1642] For what else was signified by such a
   breathing upon them, but that from Him also the Holy Spirit proceedeth?
   And of the same character also are His words regarding the woman that
   suffered from the bloody flux: "Some one hath touched me; for I
   perceive that virtue is gone out of me." [1643] For that the Holy
   Spirit is also designated by the name of virtue, is both clear from the
   passage where the angel, in reply to Mary's question, "How shall this
   be, seeing I know not a man?" said, "The Holy Ghost shall come upon
   thee, and the power [virtue] of the highest shall overshadow thee;"
   [1644] and our Lord Himself when giving His disciples the promise of
   the Spirit, said, "But tarry ye in the city, until ye be endued with
   power [virtue] from on high;" [1645] and on another occasion, "Ye shall
   receive the power [virtue] of the Holy Ghost coming upon you, and ye
   shall be witnesses unto me." [1646] It is of this virtue that we are to
   believe, that the evangelist says, "Virtue went out of Him, and healed
   them all." [1647]

   8. If, then, the Holy Spirit proceedeth both from the Father and from
   the Son, why said the Son, "He proceedeth from the Father"? [1648] Why,
   do you think, but just because it is to Him He is wont to attribute
   even that which is His own, of whom He Himself also is? Hence we have
   Him saying, "My doctrine is not mine, but His that sent me." [1649] If,
   therefore, in such a passage we are to understand that as His doctrine,
   which nevertheless He declared not to be His own, but the Father's, how
   much more in that other passage are we to understand the Holy Spirit as
   proceeding from Himself, where His words, "He proceedeth from the
   Father," were uttered so as not to imply, He proceedeth not from me?
   But from Him, of whom the Son has it that He is God (for He is God of
   God), He certainly has it that from Him also the Holy Spirit
   proceedeth: and in this way the Holy Spirit has it of the Father
   Himself, that He should also proceed from the Son, even as He
   proceedeth from the Father.

   9. In connection with this, we come also to some understanding of the
   further point, that is, so far as it can be understood by such beings
   as ourselves, why the Holy Spirit is not said to be born, but to
   proceed: since, if He also were called by the name of Son, He could not
   avoid being called the Son of both, which is utterly absurd. For no one
   is a son of two, unless of a father and mother. But it would be utterly
   abhorrent to entertain the suspicion of any such intervention between
   God the Father and God the Son. For not even a son of human parents
   proceedeth at the same time from father and from mother: but at the
   time that he proceedeth from the father into the mother, it is not then
   that he proceedeth from the mother; and when he cometh forth from the
   mother into the light of day, it is not then that he proceedeth from
   the father. But the Holy Spirit proceedeth not from the Father into the
   Son, and then proceedeth from the Son to the work of the creature's
   sanctification; but He proceedeth at the same time from both: although
   this the Father hath given unto the Son, that He should proceed from
   Him also, even as He proceedeth from Himself. And as little can we say
   that the Holy Spirit is not the life, seeing that the Father is the
   life, and the Son is the life. And in the same way as the Father, who
   hath life in Himself, hath given to the Son also to have life in
   Himself; so hath He also given that life should proceed from Him, even
   as it also proceedeth from Himself. [1650] But we come now to the words
   of our Lord that follow, when He saith: "And He will show you things to
   come. He shall glorify me; for He shall receive of mine, and shall show
   it unto you. All things that the Father hath are mine: therefore, said
   I, that He shall take of mine, and shall show it unto you." But as the
   present discourse has already been protracted to some length, they must
   be left over for another.
     __________________________________________________________________

   [1614] Chap. v. 30.

   [1615] Tracts. XIX.-XXII.

   [1616] Phil. ii. 8.

   [1617] Chap. v. 22, 27.

   [1618] Literally, "when He emptied Himself."

   [1619] Phil. ii. 6, 7.

   [1620] Rom. v. 19.

   [1621] Chap. x. 30.

   [1622] Chap. xiv. 28.

   [1623] Matt. iii. 16.

   [1624] Acts ii. 3.

   [1625] Luke ix. 35.

   [1626] Eph. v. 2.

   [1627] Rev. iii. 16.

   [1628] Deus Christus.

   [1629] Chap. iv. 34.

   [1630] Song of Sol. ii. 6.

   [1631] Chap. i. 9, 1.

   [1632] Song of Sol. i. 4, Septuagint.

   [1633] Ps. xxxvi. 9.

   [1634] Ps. lxxiii. 28.

   [1635] Chap. v. 26.

   [1636] Ex. iii. 14.

   [1637] Matt. x. 20.

   [1638] Gal. iv. 6.

   [1639] Eph. iv. 4-6.

   [1640] Rom. viii. 11, 9.

   [1641] Chap. iv. 24.

   [1642] Chap. xx. 22.

   [1643] Luke viii. 46.

   [1644] Luke i. 34, 35.

   [1645] Luke xxiv. 49.

   [1646] Acts i. 8, marg.

   [1647] Luke vi. 19.

   [1648] Chap. xv. 26.

   [1649] Chap. vii. 16.

   [1650] This passage from sec. 8, Augustin has transferred into Book XV.
   "On the Trinity," chap. 27.
     __________________________________________________________________

   Tractate C.

   Chapter XVI. 13-15 (continued).

   1. When our Lord gave the promise of the coming of His Holy Spirit, He
   said, "He shall teach you all truth," or, as we read in some copies,
   "He shall guide you into all truth. For He shall not speak of Himself;
   but whatsoever He shall hear, that shall He speak." On these Gospel
   words we have already discoursed as the Lord enabled us; and now give
   your attention to those that follow. "And He will show you," He said,
   "things to come." Over this, which is perfectly plain, there is no need
   to linger; for it contains no question that demands from us any regular
   exposition. But the words that He proceeds to add, "He shall make me
   clearly known; [1651] for He shall receive of mine, and shall show it
   unto you," are not to be carelessly passed over. For by the words, "He
   shall make me clearly known," we may understand, that by shedding
   abroad [God's] love in the hearts of believers, and making them
   spiritual, He showed them how it was that the Son was equal to the
   Father, whom previously they had only known according to the flesh, and
   as men themselves had thought of Him only as man. Or at least that,
   filled themselves through that very love with boldness, and divested of
   all fear, they might proclaim Christ unto men; and so His fame be
   spread abroad through the whole world. So that He said, "He shall make
   me clearly known," as if meaning, He shall free you from fear, and
   endow you with a love that will so inflame your zeal in preaching me,
   that you will send forth the odor, and commend the honor of, my glory
   throughout the world. For what they were to do in the Holy Spirit, He
   said that the Spirit Himself would also do, as is implied in the words,
   "For it is not ye that speak, but the Spirit of your Father that
   speaketh in you." [1652] The Greek word, indeed, which is doxasei, has
   been rendered by the Latin interpreters in their respective
   translations, clarificabit ("shall make clearly known") by one, and
   glorificabit ("shall glorify") by another: for the idea expressed in
   Greek by the one term doxa, from which is derived the verb doxasei, may
   be interpreted both by claritas (brightness) and gloria (glory). For by
   glory every one becomes bright, and glorious by brightness; and hence
   what is signified by both words, is one and the same thing. And, as the
   most famous writers of the Latin tongue in olden time have defined it,
   glory is the generally diffused and accepted fame of any one
   accompanied with praise. But when this happened in the world in regard
   to Christ, we are not to suppose that it was the bestowing of any great
   thing on Christ, but on the world. For to praise what is good is not of
   benefit to that which receives, but to those who give the commendation.

   2. But there is also a false glory, when the praise given is the result
   of a mistake, whether in regard to things or to persons, or to both.
   For men are mistaken in regard to things, when they think that to be
   good which is evil; and in regard to persons, when they think one to be
   good who is evil; and in regard to both, when what is actually a vice
   is esteemed a virtue; and when he who is praised for something is
   destitute of what he is supposed to have, whether he be good or evil.
   To credit vain-glorious persons [1653] with the things they profess, is
   surely a huge vice, and not a virtue; and yet you know how common is
   the laudatory fame of such; for, as Scripture says, "The sinner is
   praised in the desires of his soul, and he who practises iniquity is
   blessed." [1654] Here those who praise are not mistaken in the persons,
   but in the things; for that is evil which they believe to be good. But
   those who are morally corrupted with the evil of prodigality are
   undoubtedly such as those who praise them do not simply suspect, but
   perceive them to be. But further, if one feign himself a just man, and
   be not so, but, as regards all that he seems to do in a praiseworthy
   way in the sight of men, does it not for God's sake, that is, for the
   sake of true righteousness, but makes glory from men the only glory he
   seeks and hankers after; while those with whom his extolled fame is
   generally accepted think of him only as living in a praiseworthy way
   for God's sake,--they are not mistaken in the thing, but are deceived
   in the person. For that which they believe to be good, is good; but the
   person whom they believe to be good, is the reverse. But if, for
   example, skill in magical arts be esteemed good, and any one, so long
   as he is believed to have delivered his country by those same arts
   whereof all the while he is utterly ignorant, attain amongst the
   irreligious to that generally accepted renown which is defined as
   glory, those who so praise err in both respects; to wit, both in the
   thing, for they esteem that good which is evil; and in the person, for
   he is not at all what they suppose him. But when, in regard to any one
   who is righteous by God's grace and for God's sake, in other words,
   truly righteous, there is on account of that very righteousness a
   generally accepted fame of a laudatory kind, then the glory is indeed a
   true one; and yet we are not to suppose that thereby the righteous man
   is made blessed, but rather those who praise him are to be
   congratulated, because they judge rightly, and love the righteous. And
   how much more, then, did Christ the Lord, by His own glory, benefit,
   not Himself, but those whom He also benefited by His death?

   3. But that is not a true glory which He has among heretics, with whom,
   nevertheless, He appears to have a generally accepted fame accompanied
   with praise. Such is no true glory, because in both respects they are
   mistaken, for they both think that to be good which is not good, and
   they suppose Christ to be what Christ is not. For to say that the
   only-begotten Son is not equal to Him that begat, is not good: to say
   that the only-begotten Son of God is man only, and not God, is not
   good: to say that the flesh of the Truth is not true flesh, is not
   good. Of the three doctrines which I have stated, the first is held by
   the Arians, the second by the Photinians, and the third by the
   Manicheans. But inasmuch as there is nothing in any of them that is
   good, and Christ has nothing to do with them, in both respects they are
   in the wrong; and they attach no true glory to Christ, although there
   may appear to be amongst them a generally accepted fame regarding
   Christ of a laudatory character. And accordingly all heretics together,
   whom it would be too tedious to enumerate, who have not right views
   regarding Christ, err on this account, that their views are untrue
   regarding both good things and evil. The pagans, also, of whom great
   numbers are lauders of Christ, are themselves also mistaken in both
   respects, saying, as they do, not in accordance with the truth of God,
   but rather with their own conjectures, that He was a magician. For they
   reproach Christians as being destitute of skill; but Christ they laud
   as a magician, and so betray what it is that they love: Christ indeed
   they do not love, since what they love is that which Christ never was.
   And thus, then, in both respects they are in error, for it is wicked to
   be a magician; and as Christ was good, He was not a magician.
   Wherefore, as we have nothing to say in this place of those who malign
   and blaspheme Christ,--for it is of His glory we speak, wherewith He
   was glorified in the world,--it was only in the holy Catholic Church
   that the Holy Spirit glorified Him with His true glory. For elsewhere,
   that is, either among heretics or certain pagans, the glory He has in
   the world cannot be a true one, even where there is a generally
   accepted fame of Him accompanied with praise. His true glory,
   therefore, in the Catholic Church is celebrated in these words by the
   prophet: "Be thou exalted, O God, above the heavens; and Thy glory
   above all the earth." [1655] Accordingly, that after His exaltation the
   Holy Spirit was to come, and to glorify Him, the sacred psalm, and the
   Only-begotten Himself, promised as an event of the future, which we see
   accomplished.

   4. But when He says, "He shall receive of mine, and shall show it unto
   you," listen thereto with Catholic ears, and receive it with Catholic
   minds. For not surely on that account, as certain heretics have
   imagined, is the Holy Spirit inferior to the Son; as if the Son
   received from the Father, and the Holy Spirit from the Son, in
   reference to certain gradations of natures. Far be it from us to
   believe this, or to say it, and from Christian hearts to think it. In
   fine, He Himself straightway solved the question, and explained why He
   said so. "All things that the Father hath are mine: therefore, said I,
   that He shall take of mine, and shall show it unto you." What would you
   more? The Holy Spirit thus receives of the Father, of whom the Son
   receives; for in this Trinity the Son is born of the Father, and from
   the Father the Holy Spirit proceedeth. He, however, who is born of
   none, and proceedeth from none, is the Father alone. But in what sense
   it is that the only-begotten Son said, "All things that the Father hath
   are mine" (for it certainly was not in the same sense as when it was
   said to that son, who was not only begotten, but the elder of two,
   "Thou art ever with me; and all that I have is thine)," [1656] will
   have our careful consideration, if the Lord so will, in connection with
   the passage where the Only-begotten saith to the Father, "And all mine
   are Thine, and Thine are mine;" [1657] so that our present discourse
   may be here brought to a close, as the words that follow require a
   different opening for their discussion.
     __________________________________________________________________

   [1651] Clarificabit: see below.

   [1652] Matt. x. 20.

   [1653] Histrionibus, literally, play-actors.

   [1654] Ps. x. 3. Augustin here, as usual, follows the Septuagint. hll
   (praise), however, is not passive, but, instead of its usual
   accusative, takes l with the subject of praise, and is rendered with
   sufficient accuracy in the English version. brk, also, must be
   translated actively, with "the covetous," or "the defrauder," as its
   nominative: and the verse should thus read, "The wicked boasteth of his
   soul's desire, and the defrauder blesseth [and] blasphemeth Jehovah."
   It would be natural enough in the defrauder to do both.--Tr.

   [1655] Ps. cviii. 5.

   [1656] Luke xv. 31.

   [1657] Chap. xvii. 10.
     __________________________________________________________________

   Tractate CI.

   Chapter XVI. 16-23.

   1. These words of the Lord, when He says, "A little while, and ye shall
   no more see me: and again a little while, and ye shall see me; because
   I go to the Father," were so obscure to the disciples, before what He
   thus says was actually fulfilled, that they inquired among themselves
   what it was that He said, and had to confess themselves utterly
   ignorant. For the Gospel proceeds, "Then said some of His disciples
   among themselves, What is this that He saith unto us, A little while,
   and ye shall not see me: and again a little while, and ye shall see me;
   and, Because I go to the Father? They said therefore, What is this that
   He saith, A little while? we know not what He saith." This is what
   moved them, that He said, "A little while, and ye shall not see me: and
   again a little while, and ye shall see me." For in what precedes,
   because He had not said, "A little while," but only, "I go to the
   Father and ye shall see me no more," [1658] He appeared to them to have
   spoken, as it were, quite plainly, and they had no inquiry among
   themselves, regarding it. But now, what was then obscure to them, and
   was shortly afterwards revealed, is already perfectly manifest to us:
   for after a little while He suffered, and they saw Him not; again,
   after a little while He rose, and they saw Him. But how the words are
   to be taken that He used, "Ye shall no more see me," inasmuch as by the
   word "more" [1659] He wished it to be understood that they would not
   see Him afterwards, we have explained at the passage where He said, The
   Holy Spirit "shall convince of righteousness, because I go to the
   Father, and ye shall see me no more;" [1660] meaning thereby, that they
   would never afterwards see Christ in His present state of subjection to
   death.

   2. "Now Jesus knew," as the evangelist proceeds to say, "that they were
   desirous to ask Him, and said unto them, Ye inquire among yourselves of
   that I said, A little while, and ye shall not see me: and again a
   little while, and ye shall see me. Verily verily, I say unto you, That
   ye shall weep and lament, but the world shall rejoice; and ye shall be
   sorrowful, but your sorrow shall be turned into joy:" which may be
   understood in this way, that the disciples were thrown into sorrow over
   the death of the Lord, and straightway were filled with joy at His
   resurrection; but the world, whereby are signified the enemies that
   slew Christ, were, of course, in a state of rapture over the murder of
   Christ, at the very time when the disciples were filled with sorrow.
   For by the name of the world the wickedness of this world may be
   understood; in other words, those who are the friends of this world. As
   the Apostle James says in his epistle, "Whosoever will be a friend of
   this world, is become the enemy of God;" [1661] for the effect of that
   enmity to God was, that not even His Only-begotten was spared.

   3. And then He goes on to say, "A woman when she is in travail hath
   sorrow, because her hour is come: but as soon as she is delivered of
   the child, she remembereth no more the anguish, for joy that a man is
   born into the world. And ye now therefore have sorrow; but I will see
   you again, and your heart shall rejoice, and your joy no man taketh
   from you." Nor does the metaphor here employed seem difficult to
   understand; for its key is at hand in the exposition given by Himself
   of its meaning. For the pangs of parturition are compared to sorrow,
   and the birth itself to joy; which is usually all the greater when it
   is not a girl but a boy that is born. But when He said, "Your joy no
   man taketh from you," for their joy was Jesus Himself, there is implied
   what was said by the apostle, "Christ, being raised from the dead,
   dieth no more; and death shall have no more dominion over Him." [1662]

   4. Hitherto in this section of the Gospel, whereon we are discoursing
   to-day, the tenor of everything has been, I may say, of easy
   understanding: a much closer attention is needful in connection with
   the words that follow. For what does He mean by the words, "And in that
   day ye shall ask me nothing"? The verb to ask, used here, means not
   only to beg of, but also to question; and the Greek Gospel, of which
   this is a translation, has a word that may also be understood in both
   senses, so that by it the ambiguity is not removed; [1663] and even
   though it were so, every difficulty would not thereby disappear. For we
   read that the Lord Christ, after He rose again, was both questioned and
   petitioned. He was asked by the disciples, on the eve of His ascension
   into heaven, when He would be manifested, and when the kingdom of
   Israel would come; [1664] and even when already in heaven, He was
   petitioned [asked] by St. Stephen to receive his spirit. [1665] And who
   dare either think or say that Christ ought not to be asked, sitting as
   He does in heaven, and yet was asked while He abode on earth? or that
   He ought not to be asked in His state of immortality, although it was
   men's duty to ask Him while still in His state of subjection to death?
   Nay, beloved, let us ask Him to untie with His own hands the knot of
   our present inquiry, by so shining into our hearts that we may perceive
   what He saith.

   5. For I think that His words, "But I will see you again, and your
   heart shall rejoice, and your joy no man taketh from you," are not to
   be referred to the time of His resurrection, and when He showed them
   His flesh to be looked at and handled; [1666] but rather to that of
   which He had already said, "He that loveth me, shall be loved of my
   Father; and I will love him, and will manifest myself to him." [1667]
   For He had already risen, He had already shown Himself to them in the
   flesh, and He was already sitting at the right hand of the Father, when
   that same Apostle John, whose Gospel this is, says in his epistle,
   "Beloved, now are we the sons of God; and it doth not yet appear what
   we shall be: but we know that, when He shall be manifested, we shall be
   like Him; for we shall see Him as He is." [1668] That vision belongs
   not to this life, but to the future; and is not temporal, but eternal.
   "And this is life eternal," in the words of Him who is that life, "that
   they might know Thee the only true God, and Jesus Christ, whom Thou
   hast sent." [1669] Of this vision and knowledge the apostle says, "Now
   we see through a glass, in a riddle; but then face to face: now I know
   in part; but then shall I know even as also I am known." [1670] At
   present the Church is in travail with the longing for this fruit of all
   her labor, but then she shall bring to the birth in its actual
   contemplation; now she travails in birth with groaning, then shall she
   bring forth in joy; now she travails in birth through her prayers, then
   shall she bring forth in her praises. Thus, too, is it a male child;
   since to such fruit in the contemplation are all the duties of her
   present conduct to be referred. For He alone is free; because He is
   desired on His own account, and not in reference to aught besides. Such
   conduct is in His service; for whatever is done in a good spirit has a
   reference to Him, because it is done on His behalf; while He, on the
   other hand, is got and held in possession on His own account, and not
   on that of aught besides. And there, accordingly, we find the only end
   that is satisfying to ourselves. He will therefore be eternal; for no
   end can satisfy us, save that which is found in Him who is endless.
   With this was Philip inspired, when he said, "Show us the Father, and
   it sufficeth us." And in that showing the Son gave promise also of His
   own presence, when He said, "Believest thou not that I am in the
   Father, and the Father in me?" [1671] Of that, therefore, which alone
   sufficeth us, we are very appropriately informed, "Your joy no man
   taketh from you."

   6. On this point, also, in reference to what has been said above, I
   think we may get a still better understanding of the words, "A little
   while, and ye shall no more see me: and again a little while, and ye
   shall see me." For the whole of that space over which the present
   dispensation extends, is but a little while; and hence this same
   evangelist says in his epistle, "It is the last hour." [1672] For in
   this sense also He added, "Because I go to the Father," which is to be
   referred to the preceding clause, where He saith, "A little while, and
   ye shall no more see me;" and not to the subsequent, where He saith,
   "And again a little while, and ye shall see me." For by His going to
   the Father, He was to bring it about that they should not see Him. And
   on this account, therefore, His words did not mean that He was about to
   die, and to be withdrawn from their view till His resurrection; but
   that He was about to go to the Father, which He did after His
   resurrection, and when, after holding intercourse with them for forty
   days, He ascended into heaven. [1673] He therefore addressed the words,
   "A little while, and ye shall no more see me," to those who saw Him at
   the time in bodily form; because He was about to go to the Father, and
   never thereafter to be seen in that mortal state wherein they now
   beheld Him when so addressing them. But the words that He added, "And
   again a little while, and ye shall see me," He gave as a promise to the
   Church universal: just as to it, also, He gave the other promise, "Lo,
   I am with you always, even to the end of the world." [1674] The Lord is
   not slack concerning His promise: a little while, and we shall see Him,
   where we shall have no more any requests to make, any questions to put;
   for nothing shall remain to be desired, nothing lie hid to be inquired
   about. This little while appears long to us, because it is still in
   continuance; when it is over, we shall then feel what a little while it
   was. Let not, then, our joy be like that of the world, whereof it is
   said, "But the world shall rejoice;" and yet let not our sorrow in
   travailing in birth with such a desire be unmingled with joy; but, as
   the apostle says, be "rejoicing in hope, patient in tribulation;"
   [1675] for even the woman in travail, to whom we are compared, has
   herself more joy over the offspring that is soon to be, than sorrow
   over her present pains. But let us here close our present discourse,
   for the words that follow contain a very trying question, and must not
   be unduly curtailed, so that they may, if the Lord will, obtain a more
   befitting explanation.
     __________________________________________________________________

   [1658] Chap. xvi. 10.

   [1659] The English version has here, "Ye shall not see me," reading ou
   in the original, with the Alexandrine Codex. Several of the others,
   however (including the Sinaitic), have ouketi ("no more"), rendered by
   Augustin jam non, which has thus the greater weight of authority on its
   side.--Tr.

   [1660] Above, Tract. XCV.

   [1661] Jas. iv. 4.

   [1662] Rom. vi. 9.

   [1663] Greek, erotesete.

   [1664] Acts i. 6.

   [1665] Acts vii. 59.

   [1666] Chap. xx. 27.

   [1667] Chap. xiv. 21.

   [1668] 1 John iii. 2.

   [1669] Chap. xvii. 3.

   [1670] 1 Cor. xiii. 12.

   [1671] Chap. xiv. 8, 10.

   [1672] 1 John ii. 18.

   [1673] Acts i. 3, 9.

   [1674] Matt. xxviii. 20.

   [1675] Rom. xii. 12.
     __________________________________________________________________

   Tractate CII.

   Chapter XVI. 23-28.

   1. We have now to consider these words of the Lord, "Verily, verily, I
   say unto you, If ye shall ask anything of the Father in my name, He
   will give it you." It has already been said in the earlier portions of
   this discourse of our Lord's, on account of those who ask some things
   of the Father in Christ's name and receive them not, that there is
   nothing asked of the Father in the Saviour's name that is asked in
   contrariety to the method of salvation. [1676] For it is not the sound
   of the letters and syllables, but what the sound itself imports, and
   what is rightly and truly to be understood by that sound, that He is to
   be regarded as declaring, when He says, "in my name." Hence, he who has
   such ideas of Christ as ought not to be entertained of the only Son of
   God, asketh not in His name, even though he may not abstain from the
   mention of Christ in so many letters and syllables; since it is only in
   His name he asketh, of whom he is thinking when he asketh. But he who
   has such ideas of Him as ought to be entertained, asketh in His name,
   and receiveth what he asketh, if he asketh nothing that is contrary to
   his own everlasting salvation. And he receiveth it when he ought to
   receive it. For some things are not refused, but are delayed till they
   can be given at a suitable time. In this way, surely, we are to
   understand His words, "He will give you," so that thereby we may know
   that those benefits are signified which are properly applicable to
   those who ask. For all the saints are heard effectively [1677] in their
   own behalf, but are not so heard in behalf of all besides, whether
   friends or enemies, or any others: for it is not said in a general kind
   of way, "He will give;" but, "He will give you."

   2. "Hitherto," He says, "ye have not asked anything in my name. Ask,
   and ye shall receive, that your joy may be full." This that He calls a
   full joy is certainly no carnal joy, but a spiritual one; and when it
   shall be so great as to be no longer capable of any additions to it, it
   will then doubtless be full. Whatever, then, is asked as belonging to
   the attainment of this joy, is to be asked in the name of Christ, if we
   understand the grace of God, and if we are truly in quest of a blessed
   life. But if aught different from this is asked, there is nothing
   asked: not that the thing itself is nothing at all, but that in
   comparison with what is so great, anything else that is coveted is
   virtually nothing. For, of course, the man is not actually nothing, of
   whom the apostle says, "He who thinketh himself to be something, when
   he is nothing." [1678] But surely in comparison with the spiritual man,
   who knows that by the grace of God he is what he is, he who makes vain
   assumptions is nothing. In this way, then, may the words also be
   rightly understood, "Verily, verily, I say unto you, if ye shall ask
   anything of the Father in my name, He will give [it] you;" that by the
   words, "if anything," should not be understood anything whatever, but
   anything that is not really nothing in connection with the life of
   blessedness. And what follows, "Hitherto ye have not asked anything in
   my name," may be understood in two ways: either, that ye have not asked
   in my name, because a name that ye have not known as it is yet to be
   known; or, ye have not asked anything, since in comparison with that
   which ye ought to have asked, what ye have asked is to be accounted as
   nothing. In order, then, that, they may ask in His name, not that which
   is nothing, but a full joy (since anything different from this that
   they ask is virtually nothing), He addresses to them the exhortation,
   "Ask, and ye shall receive, that your joy may be full;" that is, ask
   this in my name, that your joy may be full, and ye shall receive. For
   His saints, who persevere in asking such a good thing as this, will in
   no wise be defrauded by the mercy of God.

   3. "These things," said He, "have I spoken to you in proverbs: but the
   hour cometh, when I shall no more speak unto you in proverbs, but I
   shall show you plainly of my Father." I might be disposed to say that
   this hour, whereof He speaketh, must be understood as that future
   period when we shall see openly, as the blessed Paul says, "face to
   face;" that what He says, "These things have I spoken to you in
   proverbs," is one with what has been said by the same apostle, "Now we
   see through a glass, in a riddle:" [1679] and "I will show you,"
   because the Father shall be seen through the instrumentality of the
   Son, is akin to what He says elsewhere, "Neither knoweth any man the
   Father, save the Son, and [he] to whom the Son shall be pleased to
   reveal Him." [1680] But such a sense seems to be interfered with by
   that which follows: "At that day ye shall ask in my name." For in that
   future world, when we have reached the kingdom where we shall be like
   Him, for we shall see Him as He is, [1681] what shall we then have to
   ask, when our desire shall be satisfied with good things? [1682] As it
   is also said in another psalm: "I shall be satisfied when Thy glory
   shall be revealed." [1683] For petition has to do with some kind of
   want, which can have no place there where such abundance shall reign.

   4. It remains, therefore, for us, so far as my capacity to apprehend it
   goes, to understand Jesus as having promised that He would cause His
   disciples, from being carnal and natural, to become spiritual, although
   not yet such as we shall be, when a spiritual body shall also be ours;
   but such as was he who said, "We speak wisdom among them that are
   perfect;" [1684] and, "I could not speak unto you as unto spiritual,
   but as unto carnal;" [1685] and, "We have received, not the spirit of
   the world, but the Spirit who is of God; that we might know the things
   that are freely given to us of God. Which things also we speak, not in
   the words which man's wisdom teacheth, but which the Spirit teacheth;
   comparing spiritual things with spiritual. But the natural [1686] man
   perceiveth not the things of the Spirit of God." And thus the natural
   man, perceiving not the things of the Spirit of God, hears in such a
   way whatever is told him of the nature of God, that he can conceive of
   nothing else but some bodily form, however spacious or immense, however
   lustrous and magnificent, yet still a body: and therefore he holds as
   proverbs all that is said of the incorporeal and immutable substance of
   wisdom; not that he accounts them as proverbs, but that his thoughts
   follow the same direction as those who habitually listen to proverbs
   without understanding them. But when the spiritual man begins to
   discern all things, and he himself is discerned by no man, he
   perceives, even though in this life it still be through a glass and in
   part, not by any bodily sense, and not by any imaginative conception
   which catches at or devises the likenesses of all sorts of bodies, but
   by the clearest understanding of the mind, that God is not material,
   but spiritual: in such a way does the Son show us openly of the Father,
   that He, who thus shows, is also Himself seen to be of the same
   substance. And then it is that those who ask, ask in His name; for in
   the sound of that name they understand nothing else than what the
   reality is that is called by that name, and harbor not, in vanity or
   infirmity of mind, the fiction of the Father being in one place, and
   the Son in another, standing before the Father and making request in
   our behalf, with the material substances of both occupying each its own
   place, and the Word pleading verbally for us with Him whose Word He is,
   while a definite space interposes between the mouth of the speaker and
   the ears of the hearer; and other such absurdities which those who are
   natural, and at the same time carnal, fabricate for themselves in their
   hearts. For any such thing, suggested by the experience of bodily
   habits, as occurs to spiritual men when thinking of God, they deny and
   reject, and drive away, like troublesome insects, from the eyes of
   their mind; and resign themselves to the purity of that light by whose
   testimony and judgment they prove these bodily images that thrust
   themselves on their inward vision to be altogether false. These are
   able to a certain extent to think of our Lord Jesus Christ, in respect
   of His manhood, as addressing the Father on our behalf; but in respect
   to His Godhead, as hearing [and answering] us along with the Father.
   And this I am of opinion that He indicated, when He said, "And I say
   not that I will pray the Father for you." But the intuitive perception
   of this, how it is that the Son asketh not the Father, but that Father
   and Son alike listen to those who ask, is a height that can be reached
   only by the spiritual eye of the mind.

   5. "For the Father Himself," He says, "loveth you, because ye have
   loved me." Is it the case, then, that He loveth, because we love; or
   rather, that we love, because He loveth? Let this same evangelist give
   us the answer out of his own epistle: "We love Him," he says, "because
   He first loved us." [1687] This, then, was the efficient cause of our
   loving, that we were loved. And certainly to love God is the gift of
   God. He it was that gave the grace to love Him, who loved while still
   unloved. Even when displeasing Him we were loved, that there might be
   that in us whereby we should become pleasing in His sight. For we could
   not love the Son unless we loved the Father also. The Father loveth us,
   because we love the Son; seeing it is of the Father and Son we have
   received [the power] to love both the Father and the Son: for love is
   shed abroad in our hearts by the Spirit of both, [1688] by which Spirit
   we love both the Father and the Son, and whom we love along with the
   Father and the Son. God, therefore, it was that wrought this religious
   love of ours whereby we worship God; and He saw that it is good, and on
   that account He Himself loved that which He had made. But He would not
   have wrought in us something He could love, were it not that He loved
   ourselves before He wrought it.

   6. "And ye have believed," He adds, "that I came out from God. I came
   forth from the Father, and am come into the world: again I leave the
   world, and go to the Father." Clearly we have believed. For surely it
   ought not to be accounted a thing incredible because of this, that in
   coming to the world He came forth in such a sense from the Father that
   He did not leave the Father behind; and that, on leaving the world, He
   goes to the Father in such a sense that He does not actually forsake
   the world. For He came forth from the Father because He is of the
   Father; and He came into the world, in showing to the world His bodily
   form, which He had received of the Virgin. He left the world by a
   bodily withdrawal, He proceeded to the Father by His ascension as man,
   but He forsook not the world in the ruling activity of His presence.
     __________________________________________________________________

   [1676] Above, Tract. LXXIII.

   [1677] Exaudiuntur, heard and answered.

   [1678] Gal. vi. 3.

   [1679] 1 Cor. xiii. 12.

   [1680] Matt. xi. 27.

   [1681] 1 John iii. 2.

   [1682] Ps. ciii. 5.

   [1683] Ps. xvii. 15. So the Septuagint translate 'sbh vhqyts tmvntk.
   The Hiphil intransitive form hqyts is used, however, only of "awaking"
   out of sleep, not of "appearing," or "being manifested;" and tmvnh
   properly means, appearance, form, likeness, although "glory" may in the
   present connection be implied: so that while the rendering of the
   Septuagint may be grammatically defensible, "I shall be satisfied when
   Thy glory is manifested," yet the strict meaning of the words, the
   context, and the accentuation, favor that of the English version, "I
   shall be satisfied, on awaking, with Thy likeness."--Tr.

   [1684] 1 Cor. ii. 6.

   [1685] 1 Cor. iii. 1.

   [1686] Animalis.

   [1687] 1 John iv. 19.

   [1688] Rom. v. 5.
     __________________________________________________________________

   Tractate CIII.

   Chapter XVI. 29-33.

   1. The inward state of Christ's disciples, when before His passion He
   talked with them as with children of great things, but in such a way as
   befitted the great things to be spoken to children, because, having not
   yet received the Holy Spirit, as they did after His resurrection,
   either by His own breathing upon them, or by descent from above, they
   had a mental capacity for the human rather than the divine,--is
   everywhere declared through the Gospel by numerous testimonies; and of
   a piece therewith, is what they said in the lesson before us. For, says
   the evangelist, "His disciples say unto Him: Lo, now speakest Thou
   plainly, and utterest no proverb. Now we are sure that Thou knowest all
   things, and needest not that any man should ask Thee: by this we
   believe that Thou camest forth from God." The Lord Himself had said
   shortly before, "These things have I spoken unto you in proverbs: the
   hour cometh, when I shall no more speak to you in proverbs." How, then,
   say they, "Lo, now speakest Thou plainly, and utterest no proverb"? Was
   the hour, indeed, already come, when He had promised that He would no
   more speak unto them in proverbs? Certainly that such an hour had not
   yet come, is shown by the continuation of His words, which run in this
   way: "These things," said He, have I spoken unto you in proverbs: the
   hour cometh, when I shall no more speak unto you in proverbs, but I
   shall show you plainly of my Father. At that day ye shall ask in my
   name: and I say not unto you, that I will pray the Father for you: for
   the Father Himself loveth you, because ye have loved me, and have
   believed that I came out from God. I came forth from the Father, and
   have come into the world: again, I leave the world, and go to the
   Father" (vers. 25-28). Seeing that throughout all these words He is
   still promising that hour when He shall no more speak in proverbs, but
   shall show them openly of the Father; the hour, when He says that they
   will ask in His name, and that He will not pray the Father for them, on
   the ground that the Father Himself loveth them, and that they also have
   loved Christ, and have believed that He came forth from the Father, and
   was come into the world, and was again about to leave the world and go
   to the Father: when thus that hour is still the subject of promise when
   He was to speak without proverbs, why say they, "Lo, now speakest Thou
   plainly, and utterest no proverb;" but just because those things, which
   He knows to be proverbs to those who have no understanding, they are
   still so far from understanding, that they do not even understand that
   they do not understand them? For they were babes, and had as yet no
   spiritual discernment of what they heard regarding things that had to
   do not with the body, but with the spirit.

   2. And still further admonishing them of their age as still small and
   infirm in regard to the inner man, "Jesus answered them: Do ye now
   believe? Behold the hour cometh, yea, is now come, that ye shall be
   scattered every man to his own, and shall leave me alone. And yet I am
   not alone, because the Father is with me." He had said shortly before,
   "I leave the world, and go to the Father;" now He says, "The Father is
   with me." Who goes to him who is with him? This is a word to him that
   understandeth, a proverb to him that understandeth not: and yet in such
   way that what at present is unintelligible to babes, is in some sort
   sucked in; and even though it yield them not solid food, which they
   cannot as yet receive, it denies them not at least a milky diet. It was
   from this diet that they drew the knowledge that He knew all things,
   and needed not that any one should ask Him: and, indeed, why they said
   this, is a topic worthy of inquiry. For one would think they ought
   rather to have said, Thou needest not to ask any one; not, "That any
   one should ask Thee." They had just said, We are sure that Thou knowest
   all things:" and surely He that knoweth all things is accustomed rather
   to be questioned by those who do not know, that in reply to their
   questions they may hear what they wish from Him who knoweth all things;
   and not to be Himself the questioner, as if wishing to know something,
   when He knoweth all things. What, then, are we to understand by this,
   that, when apparently they ought to have said to Him, whom they knew to
   be omniscient, Thou needest not to ask any man, they considered it more
   befitting to say, "Thou needest not that any man should ask Thee"? Yea,
   is it not the case that we read of both being done; to wit, that the
   Lord both asked, and was asked questions? But this latter is speedily
   answered: for this was needful not for Him, but for those rather whom
   He questioned, or by whom He was questioned. For He never questioned
   any for the purpose of learning anything from them, but for the purpose
   rather of teaching them. And for those who put questions to Him, as
   desirous of learning something of Him, it was assuredly needful to be
   made acquainted with some things by Him who knew everything. And
   doubtless on the same account also it was that He needed not that any
   man should ask Him. As it is the case that we, when questioned by those
   who wish to get some information from us, discover by their very
   questionings what it is that they wish to know, we therefore need to be
   questioned by those whom we wish to teach, in order that we may be
   acquainted with their inquiries that call for an answer: but He, who
   knew all things, had no need even of that, and as little need had He of
   discovering by their questions what it was that any one desired to know
   of Him, for before a question was put, He knew the intention of him who
   was to put it. But He suffered Himself to be questioned on this
   account, that He might show to those who were then present, or to those
   who should either hear the things that were to be spoken or read them
   when written, what was the character of those by whom He was
   questioned; and in this way we might come to know both the frauds that
   were powerless to impose upon Him, and the ways of approach that would
   turn to our profit in His sight. But to foresee the thoughts of men,
   and thus to have no need that any one should ask Him, was no great
   matter for God, but great enough for the babes, who said to Him, "By
   this we believe that Thou camest forth from God." A much greater thing
   it was, for the understanding of which He wished to have their minds
   expanded and enlarged, that, on their saying, and saying truly, "Thou
   camest forth from God," He replied, "The Father is with me;" in order
   that they should not think that the Son had come forth from the Father
   in any sense that would lead them to suppose that He had also withdrawn
   from His presence.

   3. And then, in bringing to a close this weighty and protracted
   discourse, He said, "These things have I spoken unto you, that in me ye
   might have peace. In the world ye shall have tribulation; but be of
   good cheer, I have overcome the world." The beginning of such
   tribulation was to be found in that whereof, in order to show that they
   were infants, to whom, as still wanting in intelligence, and mistaking
   one thing for another, all the great and divine things He had said were
   little better than proverbs, He had previously said, "Do ye now
   believe? Behold, the hour cometh, yea, is now come, that ye shall be
   scattered, every man to his own." Such, I say, was the beginning of the
   tribulation, but not in the same measure of their perseverance. For in
   adding, "and ye shall leave me alone," He did not mean that they would
   be of such a character in the subsequent tribulation, which they should
   have to endure in the world after His ascension, as thus to desert Him;
   but that in Him they should have peace by still abiding in Him. But on
   the occasion of His apprehension, not only did they outwardly abandon
   His bodily presence, but they mentally abandoned their faith. And to
   this it is that His words have reference, "Do ye now believe? Behold,
   the hour cometh, that ye shall be scattered to your own, and shall
   leave me:" as if He had said, You will then be so confounded as to
   leave behind you even what you now believe. For they fell into such
   despair and such a death, so to speak, of their old faith, as was
   apparent in the case of Cleophas, who, after His resurrection, unaware
   that he was speaking with Himself, and narrating what had befallen Him,
   said, "We trusted that it had been He who should have redeemed Israel."
   [1689] That was the way in which they then left Him, abandoning even
   the very faith wherewith they had formerly believed in Him. But in that
   tribulation, which they encountered after His glorification and they
   themselves had received the Holy Spirit, they did not leave Him: and
   though they fled from city to city, from Himself they did not flee; but
   in order that, while having tribulation in the world, they might have
   peace in Him, instead of being fugitives from Him, it was rather
   Himself that they made their refuge. For in receiving the Holy Spirit,
   there was wrought in them the very state described to them now in the
   words, "Be of good cheer, I have overcome the world." They were of good
   cheer, and they conquered. But in whom, save in Him? For He had not
   overcome the world, were it still to overcome His members. Hence said
   the apostle, "Thanks be unto God, who giveth us the victory;" and
   immediately added, "through our Lord Jesus Christ:" [1690] through Him
   who had said to His own, "Be of good cheer, I have overcome the world."
     __________________________________________________________________

   [1689] Luke xxiv. 21.

   [1690] 1 Cor. xv. 57.
     __________________________________________________________________

   Tractate CIV.

   Chapter XVII. 1.

   1. Before these words, which we are now, with the Lord's help, to make
   the subject of discourse, Jesus had said, "These things have I spoken
   unto you, that in me ye might have peace;" which we are to consider as
   referring, not to the later words uttered by Him immediately before,
   but to all that He had addressed to them, whether from the time that He
   began to account them disciples, or at least from the time after supper
   when He commenced this admirable and lengthened discourse. He gave
   them, indeed, such a reason for speaking to them, that either all He
   ever spake to them may with the utmost propriety be referred to that
   end, or those especially, as His last words, which He now spake when on
   the eve of dying for them, after that he who was to betray Him had
   quitted their company. For He gave this as the cause of His discourse,
   that in Him they might have peace, just as it is wholly on this account
   that we are Christians. For this peace will have no temporal end, but
   will itself be the end of every pious intention and action that are
   ours at present. For its sake we are endowed with His sacraments, for
   its sake we are instructed by His works and sayings, for its sake we
   have received the earnest of the Spirit, for its sake we believe and
   hope in Him, and according to His gracious giving are enkindled with
   His love: by this peace we are comforted in all our distresses, by it
   we are delivered from them all: for its sake we endure with fortitude
   every tribulation, that in it we may reign in happiness without any
   tribulation. Fitly therewith did He bring His words to a close, which
   were proverbs to the disciples, who as yet had little understanding,
   but would afterwards understand them, when He had given them the Holy
   Spirit of promise, of whom He had said before: "These things have I
   spoken unto you being yet present with you. But the Comforter, the Holy
   Ghost, whom the Father will send in my name, He shall teach you all
   things, and bring all things to your remembrance, whatsoever I have
   said unto you." [1691] Such, doubtless, was to be the hour, wherein He
   promised that He would no more speak unto them in proverbs, but show
   them openly of the Father. For these same words of His, when revealed
   by the Holy Spirit, were no more to be proverbs to those who had
   understanding. For when the Holy Spirit was speaking in their hearts,
   there was not to be silence on the part of the only-begotten Son, who
   had said that in that hour He would show them plainly of the Father,
   which, of course, would no longer be a proverb to them when now endowed
   with understanding. But even this also, how it is that both the Son of
   God and the Holy Spirit speak at once in the hearts of their spiritual
   ones, yea the Trinity itself, which is ever inseparably at work, is a
   word to those who have, but a proverb to those who are without,
   understanding.

   2. When, therefore, He had told them on what account He had spoken all
   things, namely, that in Him they might have peace while having distress
   in the world, and had exhorted them to be of good cheer, because He had
   overcome the world; having thus finished His discourse to them, He then
   directed His words to the Father, and began to pray. For so the
   evangelist proceeds to say: "These things spake Jesus, and lifted up
   His eyes to heaven, and said: Father, the hour is come; glorify Thy
   Son." The Lord, the Only-begotten and coeternal with the Father, could
   in the form of a servant and out of the form of a servant, if such were
   needful, pray in silence; but in this other way He wished to show
   Himself as one who prayed to the Father, that He might remember that He
   was still our Teacher. Accordingly, the prayer which He offered for us,
   He made also known to us; seeing that it is not only the delivering of
   discourses to them by so great a Master, but also the praying for them
   to the Father, that is a means of edification to disciples. And if so
   to those who were present to hear what was said, it is certainly so
   also to us who were to have the reading of it when written. Wherefore
   in saying this, "Father, the hour is come; glorify Thy Son," He showed
   that all time, and every occasion when He did anything or suffered
   anything to be done, were arranged by Him who was subject to no time:
   since those things, which were individually future in point of time,
   have their efficient causes in the wisdom of God, wherein there are no
   distinctions of time. Let it not, then, be supposed that this hour came
   through any urgency of fate, but rather by the divine appointment. It
   was no necessary law of the heavenly bodies that tied to its time the
   passion of Christ; for we may well shrink from the thought that the
   stars should compel their own Maker to die. It was not the time,
   therefore, that drove Christ to His death, but Christ who selected the
   time to die: who also fixed the time, when He was born of the Virgin,
   with the Father, of whom He was born independently of time. And in
   accordance with this true and salutary doctrine, the Apostle Paul also
   says, "But when the fullness of the time was come, God sent forth His
   Son;" [1692] and God declares by the prophet, "In an acceptable time
   have I heard Thee, and in a day of salvation have I helped thee;"
   [1693] and yet again the apostle, "Behold, now is the accepted time;
   behold, now is the day of salvation." [1694] He then may say, "Father,
   the hour is come," who has arranged every hour with the Father: saying,
   as it were, "Father, the hour," which we fixed together for the sake of
   men and of my glorification among them, "is come, glorify Thy Son, that
   Thy Son also may glorify Thee."

   3. The glorification of the Son by the Father is understood by some to
   consist in this, that He spared Him not, but delivered Him up for us
   all. [1695] But if we say that He was glorified by His passion, how
   much more was He so by His resurrection! For in His passion our
   attention is directed more to His humility than to His glory, in
   accordance with the testimony of the apostle, who says, "He humbled
   Himself, and became obedient unto death, even the death of the cross:"
   and then he goes on to say of His glorification, "Wherefore God also
   hath highly exalted Him, and given Him a name which is above every
   name: that in the name of Jesus every knee should bow, of things in
   heaven, and things in earth, and things under the earth; and that every
   tongue should confess that the Lord Jesus Christ is in the glory of God
   the Father." This is the glorification of our Lord Jesus Christ, that
   took its commencement from His resurrection. His humility accordingly
   begins in the apostle's discourse with the passage where he says, "He
   emptied Himself, and took upon Him the form of a servant;" and reaches
   "even to the death of the cross." But His glory begins with the clause
   where he says, "Wherefore God also hath exalted Him;" and reaches on to
   the words, "is in the glory of God the Father." [1696] For even the
   noun itself, if the language of the Greek codices be examined, from
   which the apostolic epistles have been translated into Latin, which in
   the latter is read, glory, is in the former read, doxa: whence we have
   the verb derived in Greek for the purpose of saying here, doxason
   (glorify), which the Latin translator renders by "clarifica" (make
   illustrious), although he might as well have said "glorifica"
   (glorify), which is the same in meaning. And for the same reason, in
   the apostle's epistle where we find "gloria," "claritas" might have
   been used; for by so doing, the meaning would have been equally
   preserved. But not to depart from the sound of the words, just as
   "clarificatio" (the making lustrous) is derived from "claritas"
   (lustre), so is "glorificatio" (the making glorious) from "gloria"
   (glory). In order, then, that the Mediator between God and men, the man
   Christ Jesus, might be made lustrous or glorious by His resurrection,
   He was first humbled by suffering; for had He not died, He would not
   have risen from the dead. Humility is the earning of glory; glory, the
   reward of humility. This, however, was done in the form of a servant;
   but He was always in the form of God, and always shall His glory
   continue: yea, it was not in the past as if it were no more so in the
   present, nor shall it be, as if it did not yet exist; but without
   beginning and without end, His glory is everlasting. Accordingly, when
   He says, "Father, the hour is come; glorify Thy Son," it is to be
   understood as if He said, The hour is come for sowing the seed-corn of
   humility, delay not the fruit of my glory. But what is the meaning of
   the words that follow: "That Thy Son may glorify Thee"? Was it that God
   the Father likewise endured the humiliation of the body or of
   suffering, out of which He must needs be raised to glory? If not, how
   then was the Son to glorify Him, whose eternal glory could neither
   appear diminished through human form, nor be enlarged in the divine?
   But I will not confine such a question within the present discourse, or
   draw the latter out to greater length by such a discussion.
     __________________________________________________________________

   [1691] Chap. xiv. 25, 26.

   [1692] Gal. iv. 4.

   [1693] Isa. xlix. 8.

   [1694] 2 Cor. vi. 2.

   [1695] Rom. viii. 32.

   [1696] Phil. ii. 7-11. So Augustin, with a few others of the early
   fathers, incorrectly renders the last clause instead of that given by
   our English version, which is alone grammatically and textually
   correct: "That Jesus Christ is Lord, to the glory (eis doxan) of God
   the Father."--Tr.
     __________________________________________________________________

   Tractate CV.

   Chapter XVII. 1-5.

   1. That the Son was glorified by the Father in His form of a servant,
   which the Father raised from the dead and set at His own right hand, is
   indicated by the event itself, and is nowhere doubted by the Christian.
   But as He not only said, "Father, glorify Thy Son," but likewise added,
   "that Thy Son may glorify Thee," it is worthy of inquiry how it was
   that the Son glorified the Father, seeing that the eternal glory of the
   Father neither suffered diminution in any human form, nor could be
   increased in respect of its own divine perfection. In itself, indeed,
   the glory of the Father could neither be diminished nor enlarged; but
   without any doubt it was less among men when God was known only in
   Judea: [1697] and as yet children [1698] praised not the name of the
   Lord from the rising of the sun to its going down. [1699] But inasmuch
   as this was effected by the gospel of Christ, to wit, that the Father
   became known through the Son to the Gentiles, assuredly the Son also
   glorified the Father. Had the Son, however, only died, and not risen
   again, He would without doubt have neither been glorified by the
   Father, nor have glorified the Father; but now having been glorified
   through His resurrection by the Father, He glorifies the Father by the
   preaching of His resurrection. For this is disclosed by the very order
   of the words: "Glorify," He says, "Thy Son, that Thy Son may glorify
   Thee;" saying, as it were, Raise me up again, that by me Thou mayest
   become known to all the world.

   2. And then expanding still further how it was that the Father should
   be glorified by the Son, He says: "As Thou hast given Him power over
   all flesh, that He should give eternal life to all that Thou hast given
   Him." By all flesh, He meant every man, signifying the whole by a part;
   as, on the other hand, the whole man is signified by the superior part,
   when the apostle says, "Let every soul be subject to the higher
   powers." [1700] For what else did He mean by "every soul," save every
   man? And this, therefore, that power over all flesh was given to Christ
   by the Father, is to be understood in respect of His humanity; for in
   respect of His Godhead all things were made by Himself, and in Him were
   created all things in heaven and in earth, visible and invisible.
   [1701] "As," then, He says, "Thou hast given Him power over all flesh,"
   so may Thy Son glorify Thee, in other words, make Thee known to all
   flesh whom Thou hast given Him. For Thou hast so given, "that He should
   give eternal life to all that Thou hast given Him."

   3. "And this," He adds, "is eternal life, that they may know Thee, the
   only true God, and Jesus Christ, whom Thou hast sent." The proper order
   of the words is, "That they may know Thee and Jesus Christ, whom Thou
   hast sent, as the only true God." Consequently, therefore, the Holy
   Spirit is also understood, because He is the Spirit of the Father and
   Son, as the substantial and consubstantial love of both. For the Father
   and Son are not two Gods, nor are the Father and Son and Holy Spirit
   three Gods; but the Trinity itself is the one only true God. And yet
   the Father is not the same as the Son, nor the Son the same as the
   Father, nor the Holy Spirit the same as the Father and the Son; for the
   Father and Son and Holy Spirit are three [persons], yet the Trinity
   itself is one God. If, then, the Son glorifies Thee in the same manner
   "as Thou hast given Him power over all flesh," and hast so given, "that
   He should give eternal life to all that Thou hast given Him," and "this
   is life eternal, that they may know Thee;" in this way, therefore, the
   Son glorifies Thee, that He makes Thee known to all whom Thou hast
   given Him. Accordingly, if the knowledge of God is eternal life, we are
   making the greater advances to life, in proportion as we are enlarging
   our growth in such a knowledge. And we shall not die in the life
   eternal; for then, when there shall be no death, the knowledge of God
   shall be perfected. Then will be effected the full effulgence of God,
   because then the completed glory, as expressed in Greek by doxa. For
   from it we have the word doxason, that is used here, and which some
   Latins have interpreted by "clarifica" (make effulgent), and some by
   "glorifica" (glorify). But by the ancients, glory, from which men are
   styled glorious, is thus defined: Glory is the widely-spread fame of
   any one accompanied with praise. But if a man is praised when the fame
   regarding him is believed, how will God be praised when He Himself
   shall be seen? Hence it is said in Scripture, "Blessed are they that
   dwell in Thy house; they will be praising Thee for ever and ever."
   [1702] There will God's praise continue without end, where there shall
   be the full knowledge of God; and because the full knowledge, therefore
   also the complete effulgence or glorification.

   4. But God is first of all glorified here, while He is being made known
   to men by word of mouth, and preached through the faith of believers.
   Wherefore, He says, "I have glorified Thee on the earth: I have
   finished the work which Thou gavest me to do." He does not say, Thou
   orderedst; but, "Thou gavest:" where the evident grace of it is
   commended to notice. For what has the human nature even in the
   Only-begotten, that it has not received? Did it not receive this, that
   it should do no evil, but all good things, when it was assumed into the
   unity of His person by the Word, by whom all things were made? But how
   has He finished the work which was committed unto Him to do, when there
   still remains the trial of the passion wherein He especially furnished
   His martyrs with the example they were to follow, whereof, says the
   apostle Peter, "Christ suffered for us, leaving us an example, that we
   should follow His steps:" [1703] but just that He says He has finished,
   what He knew with perfect certainty that He would finish? Just as long
   before, in prophecy, He used words in the past tense, when what He said
   was to take place very many years afterwards: "They pierced," He says,
   "my hands and my feet, they counted [1704] all my bones;" [1705] He
   says not, They will pierce, and, They will count. And in this very
   Gospel He says, "All things that I have heard of my Father, I have made
   known unto you;" [1706] to whom He afterward declares, "I have yet many
   things to say unto you, but ye cannot bear them now." [1707] For He,
   who has predestinated all that is to be by sure and unchangeable
   causes, has done whatever He is to do: as it was also declared of Him
   by the prophet, "Who hath made the things that are to be." [1708]

   5. In a way similar, also, to this, He proceeds to say: "And now, O
   Father, glorify thou me with Thine own self with the glory which I had
   with Thee before the world was." For He had said above, "Father, the
   hour is come; glorify Thy Son, that Thy Son may glorify Thee:" in which
   arrangement of the words He had shown that the Father was first to be
   glorified by the Son, in order that the Son might glorify the Father.
   But now He said, "I have glorified Thee on the earth: I have finished
   the work which Thou gavest me to do; and now glorify Thou me;" as if He
   Himself had been the first to glorify the Father, by whom He then
   demands to be glorified. We are therefore to understand that He used
   both words above in accordance with that which was future, and in the
   order in which they were future, "Glorify Thy Son, that Thy Son may
   glorify Thee:" but that He now used the word in the past tense of that
   which was still future, when He said, "I have glorified Thee on the
   earth: I have finished the work which Thou gavest me to do." And then,
   when He said, "And now, O Father, glorify Thou me with Thine own self,"
   as if He were afterwards to be glorified by the Father, whom He Himself
   had first glorified; what did He intimate but that, when He said above,
   "I have glorified Thee on the earth," He had so spoken as if He had
   done what He was still to do; but that here He demanded of the Father
   to do that whereby the Son should yet do so; in other words, that the
   Father should glorify the Son, by means of which glorification of the
   Son, the Son also was yet to glorify the Father? In fine, if, in
   connection with that which was still future, we put the verb also in
   the future tense, where He has used the past in place of the future
   tense, there will remain no obscurity in the sentence: as if He had
   said, "I will glorify Thee on the earth: I will finish the work which
   Thou hast given me to do; and now, O Father, glorify Thou me with Thine
   own self." In this way it is as plain as when He says, "Glorify Thy
   Son, that Thy Son may glorify Thee:" and this is indeed the whole
   sentence, save that here we are told also the manner of that same
   glorification, which there was left unnoticed; as if the former were
   explained by the latter to those whose hearts it was able to stir, how
   it was that the Father should glorify the Son, and most of all how the
   Son also should glorify the Father. For in saying that the Father was
   glorified by Himself on the earth, but He Himself by the Father with
   the Father's very self, He showed them assuredly the manner of both
   glorifications. For He Himself glorified the Father on earth by
   preaching Him to the nations; but the Father glorified Him with His own
   self in setting Him at His own right hand. But on that very account,
   when He says afterward in reference to the glorifying of the Father, "I
   have glorified Thee," He preferred putting the verb in the past tense,
   in order to show that it was already done in the act of predestination,
   and what was with perfect certainty yet to take place was to be
   accounted as already done; namely, that the Son, having been glorified
   by the Father with the Father, would also glorify the Father on the
   earth.

   6. But this predestination He still more clearly disclosed in respect
   of His own glorification, wherewith He was glorified by the Father,
   when He added, "With the glory which I had, before the world was, with
   Thee." The proper order of the words is, "which I had with Thee before
   the world was." To this apply His words, "And now glorify Thou me;"
   that is to say, as then, so also now: as then, by predestination; so
   also now, by consummation: do Thou in the world what had already been
   done with Thee before the world: do in its own time what Thou hast
   determined before all times. This, some have imagined, should be so
   understood as if the human nature, which was assumed by the Word, were
   converted into the Word, and the man were changed into God; yea, were
   we reflecting with some care on the opinions they have advanced, as if
   the humanity were lost in the Godhead. For no one would go the length
   of saying that out of such a transmutation of the humanity the Word of
   God is either doubled or increased, so that either what was one should
   now be two, or what was less should now be greater. Accordingly, if
   with His human nature changed and converted into the Word, the Word of
   God will still be as great as He was, and what He was, where is the
   humanity, if it is not lost?

   7. But to this opinion, which I certainly do not see to be conformable
   to the truth, there is nothing to urge us, if, when the Son says, "And
   now, O Father, glorify Thou me with Thine own self, with the glory
   which I had with Thee before the world was," we understand the
   predestination of the glory of His human nature, as thereafter, from
   being mortal, to become immortal with the Father: and that this had
   already been done by predestination before the world was, as also in
   its own time it was done in the world. For if the apostle has said of
   us, "According as He hath chosen us in Him before the foundation of the
   world," [1709] why should it be thought incongruous with the truth, if
   the Father glorified our Head at the same time as He chose us in Him to
   be His members? For we were chosen in the same way as He was glorified;
   inasmuch as before the world was, neither we nor the Mediator between
   God and men, the man Christ Jesus, [1710] were yet in existence. But He
   who, in as far as He is His Word, of His own self "made even those
   things which are yet to come," and "calleth those things which are not
   as though they were," [1711] certainly, in respect of His manhood as
   Mediator between God and men, was Himself glorified on our behalf by
   God the Father before the foundation of the world, if it be so that we
   also were then chosen in Him. For what saith the apostle? "And we know
   that all things work together for good to them that love God, to them
   who are the called according to His purpose. For whom He did foreknow,
   He also did predestinate to be conformed to the image of His Son, that
   He might be the first-born among many brethren: and whom He did
   predestinate, them He also called." [1712]

   8. But perhaps we shall have some fear in saying that He was
   predestinated, because the apostle seems to have said so only in
   reference to our being made conformable to His image. As if, indeed,
   any one, faithfully considering the rule of faith, were to deny that
   the Son of God was predestinated, who yet cannot deny that He was man.
   For it is rightly said that He was not predestinated in respect of His
   being the Word of God, God with God. For how could He be predestinated,
   seeing He already was what He was, without beginning and without
   ending, everlasting? But that, which as yet was not, had to be
   predestinated, in order that it might come to pass in its time, even as
   it was predestinated so to come before all times. Accordingly, whoever
   denies predestination of the Son of God, denies that He was also
   Himself the Son of man. But, on account of those who are disputatious,
   let us also on this subject listen to the apostle in the exordium of
   his epistles. For both in the first of his epistles, which is that to
   the Romans, and in the beginning of the epistle itself, we read: "Paul,
   a servant of Jesus Christ, called [to be] an apostle, separated unto
   the gospel of God, which He had promised afore by His prophets in the
   Holy Scriptures, concerning His Son, who was made for Him of the seed
   of David according to the flesh, who was predestinated [1713] the Son
   of God in power, according to the Spirit of holiness, by the
   resurrection from the dead." [1714] In respect, then, of this
   predestination also, He was gloried before the world was, in order that
   His glory might be, by the resurrection from the dead, with the Father,
   at whose right hand He sitteth. Accordingly, when He saw that the time
   of this, His predestinated glorification, was now come, in order that
   what had already been done in predestination might also be done now in
   actual accomplishment, He said in His prayer, "And now, O Father,
   glorify Thou me with Thine own self with the glory which I had with
   Thee before the world was:" as if He had said, The glory which I had
   with Thee, that is, that glory which I had with Thee in Thy
   predestination, it is time that I should have with Thee also in sitting
   at Thy right hand. But as the discussion of this question has already
   kept us long, what follows must be taken into consideration in another
   discourse.
     __________________________________________________________________

   [1697] Ps. lxxvi. 1.

   [1698] Ps. cxiii. 3, 1: pueri, from the LXX. paides. The Hebrew is vdy,
   "servants."--Tr.

   [1699] Ps. cxiii. 3, 1: pueri, from the LXX. paides. The Hebrew is vdy,
   "servants."--Tr.

   [1700] Rom. xiii. 1.

   [1701] Col. i. 16.

   [1702] Ps. lxxxiv. 4.

   [1703] 1 Pet. ii. 21.

   [1704] Ps. xxii. 16, 17. Dinumeraverunt (they counted), in accordance
   with a reading of the Septuagint--that found in the printed
   text--exerithmesan. A better reading, however, is also found in mss.,
   exerithmesa, conforming in person, though not in tense, to the Hebrew
   'kpr (I may count).--Tr.

   [1705] Ps. xxii. 16, 17. Dinumeraverunt (they counted), in accordance
   with a reading of the Septuagint--that found in the printed
   text--exerithmesan. A better reading, however, is also found in mss.,
   exerithmesa, conforming in person, though not in tense, to the Hebrew
   'kpr (I may count).--Tr.

   [1706] Chap. xv. 15.

   [1707] Chap. xvi. 12.

   [1708] Isa. xlv. 11, according to the Septuagint. See note, Tract.
   LXVIII. sec. 1.

   [1709] Eph. i. 4.

   [1710] 1 Tim. ii. 5.

   [1711] Rom. iv. 17.

   [1712] Rom. viii. 28-30.

   [1713] Rom. i. 1-4: horisthentos, determined, declared, not
   "predestinated," which is a mistake of the Latin version used by
   Augustin.--Tr.

   [1714] Rom. i. 1-4: horisthentos, determined, declared, not
   "predestinated," which is a mistake of the Latin version used by
   Augustin.--Tr.
     __________________________________________________________________

   Tractate CVI.

   Chapter XVII. 6-8.

   1. In this discourse we purpose speaking, as He gives us grace, on
   these words of the Lord which run thus: "I have manifested Thy name
   unto the men whom Thou gavest me out of the world." If He said this
   only of those disciples with whom He had supped, and to whom, before
   beginning His prayer, He had said so much, it can have nothing to do
   with that clarification, or, as others have translated it,
   glorification, whereof He was previously speaking, and whereby the Son
   clarifies or glorifies the Father. For what great glory, or what like
   glory, was it to become known to twelve, or rather eleven mortal
   creatures? But if, in saying, "I have manifested Thy name unto the men
   whom Thou gavest me out of the world," He wished all to be understood,
   even those who were still to believe on Him, as belonging to His great
   Church which was yet to be made up of all nations, and of which it is
   said in the psalm, "I will confess to Thee in the great Church
   [congregation];" [1715] it is plainly that glorification wherewith the
   Son glorifies the Father, when He makes His name known to all nations
   and to so many generations of men. And what He says here, "I have
   manifested Thy name unto the men whom Thou gavest me out of the world,"
   is similar to what He had said a little before, "I have glorified Thee
   upon the earth", (ver. 4); putting both here and there the past for the
   future, as One who knew that it was predestinated to be done, and
   therefore saying that He had done what He had still to do, though
   without any uncertainty, in the future.

   2. But what follows makes it more credible that His words, "I have
   manifested Thy name to the men whom Thou gavest me out of the world,"
   were spoken by Him of those who were already His disciples, and not of
   all who were yet to believe on Him. For after these words, He added:
   "Thine they were, and Thou gavest them me; and they have kept Thy word.
   Now they have known that all things, whatsoever Thou hast given me, are
   of Thee: for I have given unto them the words which Thou gavest me; and
   they have received them, and have known surely that I came out from
   Thee, and they have believed that Thou didst send me." Although all
   these words also might have been said of all believers still to come,
   when that which was now a matter of hope had been turned into fact,
   inasmuch as they were words that still pointed to the future; yet we
   are impelled the more to understand Him as uttering them only of those
   who were at that time His disciples, by what He says shortly
   afterwards: "While I was with them, I kept them in Thy name: those that
   Thou gavest me I have kept, and none of them is lost, but the son of
   perdition; that the Scripture might be fulfilled" (ver. 12); meaning
   Judas, who betrayed Him, for He was the only one of the apostolic
   twelve that perished. And then He adds, "And now come I to Thee," from
   which it is manifest that it was of His own bodily presence that He
   said, "While I was with them, I kept them," as if already that presence
   were no longer with them. For in this way He wished to intimate His own
   ascension as in the immediate future, when He said, "And now come I to
   Thee:" going, that is, to the Father's right hand; whence He is
   hereafter to come to judge the quick and the dead in the self-same
   bodily presence, according to the rule of faith and sound doctrine: for
   in His spiritual presence He was still, of course, to be with them
   after His ascension, and with the whole of His Church in this world
   even to the end of time. [1716] We cannot, therefore, rightly
   understand of whom He said, "While I was with them, I kept them," save
   as those only who believed on Him, whom He had already begun to keep by
   His bodily presence, but was now to leave without it, in order that He
   might keep them with the Father by His spiritual presence. Thereafter,
   indeed, He also unites with them the rest of His disciples, when He
   says, "Neither pray I for these alone, but for those also who shall
   believe on me through their word." Where He shows still more clearly
   that He was not speaking before of all who belonged to Him, in the
   passage where He saith, "I have manifested Thy name unto the men whom
   Thou gavest me," but of those only who were listening to Him when He so
   spake.

   3. From the very outset, therefore, of His prayer, when "He lifted up
   His eyes to heaven, and said, Father, the hour is come; glorify Thy
   Son, that Thy Son also may glorify Thee," on to what He said a little
   afterwards, "And now, O Father, glorify Thou me with Thine own self
   with the glory which I had with Thee before the world was," He wished
   all His disciples to be understood, to whom He makes the Father known,
   and thereby glorifies Him. For after saying, "That Thy Son may glorify
   Thee," He straightway showed how that was to be done, by adding, "As
   Thou hast given Him power over all flesh, that He should give eternal
   life to as many as Thou hast given Him: and this is life eternal, that
   they might know Thee the only true God, and Jesus Christ, whom Thou
   hast sent." For the Father cannot be glorified through any knowledge
   attained by men, unless He also be known by whom He is glorified, that
   is to say, by whom He is made known to the nations of the world. The
   glorification of the Father is not that which was displayed in
   connection with the apostles only, but that which is displayed in all
   men, of whom as His members Christ is the head. For the words cannot be
   understood as applied to the apostles only, "As Thou hast given Him
   power over all flesh, that He should give eternal life to as many as
   Thou hast given Him;" but to all, assuredly, on whom, as believing on
   Him, eternal life is bestowed.

   4. Accordingly, let us now see what He says about those disciples of
   His who were then listening to Him. "I have manifested," He says, "Thy
   name unto the men whom Thou gavest me." Did they not, then, know the
   name of God when they were Jews? And what of that which we read, "God
   is known in Judah; His name is great in Israel"? [1717] Therefore, "I
   have manifested Thy name unto these men whom Thou gavest me out of the
   world," and who are now hearing my words: not that name of Thine
   whereby Thou art called God, but that whereby Thou art called my
   Father: a name that could not be manifested without the manifestation
   of the Son Himself. For this name of God, by which He is called, could
   not but be known in some way to the whole creation, and so to every
   nation, before they believed in Christ. For such is the energy of true
   Godhead, that it cannot be altogether and utterly hidden from any
   rational creature, so long as it makes use of its reason. For, with the
   exception of a few in whom nature has become outrageously depraved, the
   whole race of man acknowledges God as the maker of this world. In
   respect, therefore, of His being the maker of this world that is
   visible in heaven and earth around us, God was known unto all nations
   even before they were indoctrinated into the faith of Christ. But in
   this respect, that He was not, without grievous wrong being done to
   Himself, to be worshipped alongside of false gods, God was known in
   Judah alone. But in respect of His being the Father of this Christ, by
   whom He taketh away the sin of the world, this name of His, previously
   kept secret from all, He now made manifest to those whom the Father
   Himself had given Him out of the world. But how had He done so, if the
   hour were not yet come, of which He had formerly said that the hour
   would come, "when I shall no more speak unto you proverbs, but I shall
   show you plainly of my Father"? [1718] Can it be supposed that the
   proverbs themselves contained such a plain anouncement? Why, then, is
   it said, "I will declare to you openly," but just because that "in
   proverbs" is not "openly"? But when it is no longer concealed in
   proverbs, but uttered in plain words, then without a doubt it is spoken
   openly. How, then, had He manifested what He had not as yet openly
   declared? It must be understood, therefore, in this way, that the past
   tense is put for the future, like those other words, "All things that I
   have heard of my Father, I have made known unto you:" [1719] as
   something He had not yet done, but spoke of as if He had, because His
   doing of it He knew to be infallibly pre-determined.

   5. But what are we to make of the words, "Whom Thou gavest me out of
   the world"? For it is said of them that they were not of the world. But
   this they attained to by regeneration, and not by generation. And what,
   also, of that which follows, "Thine they were, and Thou gavest them
   me"? Was there a time when they belonged to the Father, and not to His
   only-begotten Son; and had the Father once on a time anything apart
   from the Son? Surely not. Nevertheless, there was a time when God the
   Son had something, which that same Son as man possessed not; for He had
   not yet become man of an earthly mother, when He possessed all things
   in common with the Father. Wherefore in saying, "Thine they were,"
   there is thereby no self-disruption made by God the Son, apart from
   whom there was nothing ever possessed by the Father; but it is His
   custom to attribute all the power He possesses to Him, of whom He
   Himself is, who has the power. For of whom He has it that He is, of Him
   He has it that He is able; and both together He always had, for He
   never had being without having ability. Accordingly, what ever the
   Father could [do], always side by side with Him could the Son; since
   He, who never had being without having ability, was never without the
   Father, as the Father never was without Him. And thus, as the Father is
   eternally omnipotent, so is the Son co-eternally omnipotent; and if
   all-powerful, certainly all-possessing. [1720] For such rather, if we
   would speak exactly, is the word by which we translate what is called
   by the Greeks pantokrator which our writers would not interpret by the
   term omnipotent, seeing that pantokrator is all-possessing, were it not
   that they felt it to be equivalent in meaning. What, then, could the
   eternal all-possessing ever have, that the co-eternal all-possessing
   had not likewise? In saying, therefore, "And Thou gavest them me," He
   intimated that it was as man He had received this power to have them;
   seeing that He, who was always omnipotent, was not always man.
   Accordingly, while He seems rather to have attributed it to the Father,
   that He received them from Him, since all that is, is of Him, of whom
   He is; yet He also gave them to Himself, that is, Christ, God with the
   Father, gave men to the manhood of Christ, which had not its being with
   the Father. Finally, He who says in this place, "Thine they were, and
   Thou gavest them me," had already said in a previous passage to the
   same disciples, "I have chosen you out of the world." [1721] Here,
   then, let every carnal thought be crushed and annihilated. The Son says
   that the men were given Him by the Father out of the world, to whom He
   says elsewhere, "I have chosen you out of the world." Those whom God
   the Son chose along with the Father out of the world, the very same Son
   as man received out of the world from the Father; for the Father had
   not given them to the Son had He not chosen them. And in this way, as
   the Son did not thereby set the Father aside, when He said, "I have
   chosen you out of the world," seeing that they were simultaneously
   chosen by the Father also: as little did He thereby exclude Himself,
   when He said, "Thine they were," for they were equally also the
   property of the Son. But now that same Son as man received those who
   belonged not to Himself, because He also as God received a servant-form
   which was not originally His own.

   6. He proceeds to say, "And they have kept Thy word: now they have
   known that all things, whatsoever Thou hast given me, are of Thee;"
   that is, they have known that I am of Thee. For the Father gave all
   things at the very time when He begat Him who was to have all things.
   "For I have given unto them," He says, "the words which Thou gavest me;
   and they have received them;" that is, they have understood and kept
   hold of them. For the word is received when it is perceived by the
   mind. "And they have known truly," He adds, "that I came out from Thee,
   and they have believed that Thou didst send me." In this last clause we
   must also supply "truly;" for when He said, "They have known truly," He
   intended its explanation by adding, "and they have believed." That,
   therefore, "they have believed truly" which "they have known truly;"
   just as "I came out from Thee" is the same as "Thou didst send me."
   When, therefore, He said, "They have known truly," lest any might
   suppose that such a knowledge was already acquired by sight, and not by
   faith, He subjoined the explanation, "And they have believed," so that
   we should supply "truly," and understand the saying, "They have known
   truly," as equivalent to "They have believed truly:" not in the way
   which He intimated shortly before, when He said, "Do ye now believe?
   The hour cometh, and is now come, that ye shall be scattered, every man
   to his own, and shall leave me alone." [1722] But "they have believed
   truly," that is, in the way it ought to be believed, without
   constraint, with firmness, constancy, and fortitude: no longer now to
   go to their own, and leave Christ alone. As yet, indeed, the disciples
   were not of the character He here describes in words of the past tense,
   as if they were so already, but as thereby declaring beforehand what
   sort they were yet to be, namely, when they had received the Holy
   Spirit, who, according to the promise, should teach them all things.
   For how was it, before they received the Spirit, that they kept that
   word of His which He spake regarding them, as if they had done so, when
   the chief of them thrice denied Him, [1723] after hearing from His lips
   the future fate of the man who denied Him before men? [1724] He had
   given them, therefore, as He said, the words which the Father gave Him;
   but when at length they received them spiritually, not in an outward
   way with their ears, but inwardly in their hearts, then they truly
   received them, for then they truly knew them; and they truly knew them,
   because they truly believed.

   7. But what human language will suffice to explain how the Father gave
   those words to the Son? The question, of course, will appear easier if
   we suppose Him to have received such words in His capacity as the Son
   of man. And yet, although thus born of the Virgin, who will undertake
   to relate when and how it was that He learned them, since even that
   very generation which He had of the Virgin who will venture to declare?
   But if our idea be that He received these words of the Father in His
   capacity as begotten of, and co-eternal with, the Father, let us then
   exclude all such thoughts of time as if He existed previous to His
   possessing them, and so received the possession of that which He had
   not before; for whatever God the Father gave to God the Son, He gave in
   the act of begetting. For the Father gave those things to the Son
   without which He could not be the Son, in the same manner as He gave
   Him being itself. For how otherwise would He give any words to the
   Word, wherein in an ineffable way He hath spoken all things? But now,
   in reference to what follows, you must defer your expectations till
   another discourse.
     __________________________________________________________________

   [1715] Ps. xxxv. 18.

   [1716] Matt. xxviii. 20.

   [1717] Ps. lxxvi. 1.

   [1718] Chap. xvi. 25.

   [1719] Chap. xv. 15.

   [1720] Omnitenens.

   [1721] Chap. xv. 19.

   [1722] Chap. xvi. 31, 32.

   [1723] Matt. xxvi. 69-74.

   [1724] Matt. x. 33.
     __________________________________________________________________

   Tractate CVII.

   Chapter XVII. 9-13.

   1. When the Lord was speaking to the Father of those whom He already
   had as disciples, He said this also among other things: "I pray for
   them. I pray not for the world, but for those whom Thou hast given me."
   By the world, He now wishes to be understood those who live according
   to the lust of the word, and stand not in the gracious lot of such as
   were to be chosen by Him out of the world. Accordingly it is not for
   the world, but for those whom the Father hath given Him, that He
   expresses Himself as praying: for by the very fact of their having
   already been given Him by the Father, they have ceased to belong to
   that world for which He refrains from praying.

   2. And then He adds, "For they are Thine." For the Father did not lose
   those whom He gave, in the act of giving them to the Son; since the Son
   still goes on to say, "And all mine are Thine, and Thine are mine."
   Where it is sufficiently apparent how it is that all that belongs to
   the Father belongs also to the Son; in this way, namely, that He
   Himself is also God, and, of the Father born, is the Father's equal:
   and not as was said to one of the two sons, to wit, the elder, "Thou
   art ever with me; and all that I have is thine." [1725] For that was
   said of all those creatures which are inferior to the holy rational
   creature, and are certainly subordinate to the Church; wherein its
   universal character is understood as including those two sons, the
   elder and the younger, along with all the holy angels, whose equals we
   shall be in the kingdom of Christ and of God: [1726] but here it was
   said, "And all mine are Thine, and Thine are mine," with this meaning,
   that even the rational creature is itself included, which is subject
   only to God, so that all beneath it are also subject to Him. As it then
   belongs to God the Father, it would not at the same time be the Son's
   likewise, were He not equal to the Father: for to it He was referring
   when He said, "I pray not for the world, but for those whom Thou hast
   given me: for they are Thine, and all mine are Thine, and Thine are
   mine." Nor is it morally admissible that the saints, of whom He so
   spake, should belong to any save to Him by whom they were created and
   sanctified: and for the same reason, everything also that is theirs
   must of necessity be His also to whom they themselves belong.
   Accordingly, since they belong both to the Father and to the Son, they
   demonstrate the equality of those to whom they equally belong. But when
   He says, speaking of the Holy Ghost, "All things that the Father hath
   are mine; therefore said I, that He shall take of mine, and shall show
   it unto you," [1727] He referred to those things which concern the
   actual deity of the Father, and in which He is equal to Him, in having
   all that He has. And no more was it of the creature, which is subject
   to the Father and the Son, that the Holy Spirit was to receive that
   whereof He said, "He shall receive of mine;" but most certainly of the
   Father, from whom the Spirit proceedeth, and of whom also the Son is
   born.

   3. He proceeds: "And I am glorified in them." He now speaks of His
   glorification as already accomplished, although it was still future;
   while a little before He was demanding of the Father its
   accomplishment. But whether this be the same glorification, whereof He
   had said, "And now, O Father, glorify Thou me with Thine own self with
   the glory which I had with Thee before the world was," is certainly a
   point worthy of examination. For if "with Thee," how can it be "in
   them"? Is it when this very knowledge is imparted to them, and, through
   them, to all who believe them as His witnesses? In such a way we may
   clearly understand Christ as having said of the apostles, that He was
   glorified in them; for in saying that it was already accomplished, He
   showed that it was already foreordained, and only wished what was
   future to be regarded as certain.

   4. "And now," He adds, "I am no more in the world, and these are in the
   world." If your thoughts turn to the very hour in which He was
   speaking, both were still in the world; to wit, He Himself, and those
   of whom He was so speaking: for it is not in respect of the tendency of
   heart and life that we can or ought to understand it, so that they
   should be described as still in the world, on the ground that they
   still savored of the earthly; and that He was no longer in the world,
   because divine in the disposition of His mind. For there is one word
   used here, which makes any such understanding altogether inadmissible;
   because He does not say, And I am not in the world; but, "I am no more
   in the world:" thereby showing that He Himself had been in the world,
   but was no more so. And are we then at liberty to believe that He at
   one time savored of the worldly, and, delivered at length from such a
   mistake, no longer retained the old disposition? Who would venture to
   shut himself up in so profane a meaning. It remains, therefore, that in
   the same sense in which He Himself also was previously in the world, He
   declared that He was no longer in the world, that is to say, in His
   bodily presence; in other words, showing thereby that His own absence
   from the world was now in the immediate future, and theirs later, when
   He said that He was no longer here, and that they were so, although
   both He and they were still present. For He thus spake, as a man in
   harmony with men, in accordance with the prevailing custom of human
   speech. Do we not say every day, he is no longer here, of one who is on
   the very point of departure? And such in particular is the way we are
   wont to speak of those who are at the point of death. And besides all
   else, the Lord Himself, as if foreseeing the thoughts that might
   possibly be excited in those who were afterwards to read these words,
   added, "And I come to Thee:" explaining thereby in some measure why He
   said, "I am no more in the world."

   5. Accordingly He commends to the Father's care those whom He was about
   to leave by His bodily absence, saying: "Holy Father, keep through
   Thine own name those whom Thou hast given me." That is to say, as man
   He prays to God in behalf of His disciples, whom He has received from
   God. But attend to what follows: "That they may be one," He says, "even
   as we." He does not say, That they may be one with us, or, that they
   and we may be one, as we are one; but He says, "That they may be one,
   even as we:" meaning, of course, that in their nature they may be one,
   even as we are one in ours, which certainly would not be spoken with
   truth, unless in this respect, that He, as God, is of the same nature
   as the Father also, in accordance with what He has said elsewhere, "I
   and the Father are one;" [1728] and not with what He also is as man,
   for in this respect He said, "The Father is greater than I." [1729] But
   since one and the same person is God and man, we are to understand the
   manhood in respect of His asking; but the Godhead, in as far as He
   Himself, and He whom He asks, are one. But there is still a passage in
   what follows, where we must have a more careful discussion of this
   subject.

   6. But here He proceeds: "While I was with them, I kept them in Thy
   name." Since I am coming, He says, to Thee, keep them in Thy name, in
   which I myself have kept them while I was with them. In the Father's
   name, the Son as man kept His disciples, when placed side by side with
   them in human presence; but the Father also, in the name of the Son,
   kept those whom He heard and answered when praying in the name of the
   Son. For to them had it also been said by the Son Himself: "Verily,
   verily, I say unto you, whatsoever ye shall ask the Father in my name,
   He will give it you." [1730] But we are not to take this in any such
   carnal way, as that the Father and Son keep us in turn, with an
   alternation in the guardianship of both in guarding us, as if one
   succeeded when the other departed; for we are guarded all at once by
   the Father, and Son, and Holy Spirit, who is the one true and blessed
   God. But Scripture does not exalt us save by descending to us: as the
   Word, by becoming flesh, came down to lift us up, and fell not so as to
   remain Himself in the depths. If we have known Him who thus descendeth,
   let us rise with Him who lifteth us up; and let us understand, when He
   speaks thus, that He is marking a distinction in the persons, without
   making any separation of the natures. While, therefore, the Son in
   bodily presence was keeping His disciples, the Father was not waiting
   the Son's departure in order to succeed to the guardianship, but both
   were keeping them by Their spiritual power; and when the Son withdrew
   from them His bodily presence, He retained along with the Father the
   spiritual guardianship. For when the Son also as man assumed the office
   of their guardian, He did not withdraw them from the Father's
   guardianship; and when the Father gave them to the guardianship of the
   Son, in the very giving He acted not apart from Him to whom He gave
   them, but gave them to the Son as man, yet not apart from that same Son
   Himself as God.

   7. The Son therefore goes on to say: "Those that Thou gavest me, I have
   kept, and none of them is lost, but the son of perdition; that the
   Scripture might be fulfilled." The betrayer of Christ was called the
   son of perdition, as foreordained to perdition, according to the
   Scripture, where it is specially prophesied of him in the 109th [1731]
   Psalm.

   8. "And now," He says, "come I to Thee; and these things I speak in the
   world, that they may have my joy fulfilled in themselves." See! He says
   that He speaketh in the world, when He had said only a little before,
   "I am no more in the world:" the reason of which we have there
   explained, or rather have shown that He Himself explained it.
   Accordingly, on the one hand, as He had not yet departed, He was still
   here; and because He was on the very point of departure, in a kind of
   way He was no more here. But what this joy is whereof He says, "That
   they may have my joy fulfilled in themselves," has already been
   elucidated above, where He says, "That they may be one, even as we
   are." This joy of His that is bestowed on them by Him, was to be
   fulfilled, He says, in them; and for that very end declared that He had
   spoken in the world. This is that peace and blessedness in the world to
   come, for the attaining of which we must live temperately, and
   righteously, and godly in the present.
     __________________________________________________________________

   [1725] Luke xv. 31.

   [1726] Luke xx. 36.

   [1727] Chap. xvi. 15.

   [1728] Chap. x. 30.

   [1729] Chap. xiv. 28.

   [1730] Chap. xvi. 23.

   [1731] Augustin: "108th" (Vulg.).
     __________________________________________________________________

   Tractate CVIII.

   Chapter XVII. 14-19.

   1. While the Lord is still speaking to the Father, and praying for His
   disciples, He says: "I have given them Thy saying; and the world hath
   hated them." That hatred they had not yet experienced in those
   sufferings of their own, which afterwards overtook them; but He speaks
   thus in His usual way, foretelling the future in words of the past
   tense. And then, subjoining the reason of their being hated by the
   world, He says, "Because they are not of the world, even as I am not of
   the world." This was conferred on them by regeneration; for by
   generation they were of the world, as He had already said to them, "I
   have chosen you out of the world." [1732] It was therefore a gracious
   privilege bestowed upon them, that they, like Himself, should not be of
   the world, through the deliverance which He was giving them from the
   world. He, however, was never of the world; for even in respect of His
   servant-form He was born of that Holy Spirit of whom they were born
   again. For if on that account they were no more of the world, because
   born again of the Holy Spirit; on the same account He was never of the
   world, because born of the Holy Spirit.

   2. "I pray not," He adds, "that thou shouldest take them out of the
   world, but that Thou shouldest keep them from the evil." For they still
   accounted it necessary to be in the world, although they were no longer
   of it. Then He repeats the same statement: "They are not of the world,
   even as I am not of the world. Sanctify them in the truth." For so are
   they kept from the evil, as He had previously prayed that they might
   be. But it may be inquired how they were no more of the world, if they
   were not yet sanctified in the truth; or, if they already were, why He
   requests that they should be so. Is it not because even those who are
   sanctified still continue to make progress in the same sanctification,
   and grow in holiness; and do not so without the aid of God's grace, but
   by His sanctifying of their progress, even as He sanctified their
   outset? And hence the apostle likewise says: "He who hath begun a good
   work in you, will perform it until the day of Jesus Christ." [1733] The
   heirs therefore of the New Testament are sanctified in that truth which
   was adumbrated in the purifications of the Old Testament; and when they
   are sanctified in the truth, they are in other words sanctified in
   Christ, who said in truth, "I am the way, and the truth, and the life."
   [1734] As also when He said, "The truth shall make you free," in
   explanation of His words, He added soon after, "If the Son shall make
   you free, ye shall be free indeed;" [1735] in order to show that what
   He had previously called the truth, He a minute afterwards denominates
   the Son. And what else did He mean by the words before us, "Sanctify
   them in the truth," but, Sanctify them in me?

   3. Finally, He proceeds, and doing so fails not to suggest the same
   with increasing clearness: "Thy speech (sermo) is truth." What else did
   He mean than "I am the truth"? For the Greek Gospel has logos, which is
   also the word that is found in the passage where it is said, "In the
   beginning was the Word, and the Word was with God, and the Word was
   God." And that Word at least we know to be the only begotten Son of
   God, which "was made flesh, and dwelt among us." [1736] Hence also
   there might have been put here as it actually has been put in certain
   copies, "Thy Word is truth;" just as in some copies that other passage
   is written, "In the beginning was the speech." But in the Greek without
   any variation it is logos in both cases. The Father therefore
   sanctifies in the truth, that is, in His own Word, in His Only
   begotten, His own heirs and His (the Son's) co-heirs.

   4. But now He still goes on to speak of the apostles, for He proceeds
   to add, "As Thou hast sent me into the world, even so have I also sent
   them into the world." Whom did He so send but His apostles? For even
   the very name of apostles, which is a Greek word, signifies in Latin
   nothing more than, those that are sent. God, therefore, sent His Son,
   not in sinful flesh, but in the likeness of sinful flesh; [1737] and
   His Son sent those who, born themselves in sinful flesh, were
   sanctified by Him from the defilement of sin.

   5. But since, on the ground that the Mediator between God and men, the
   man Christ Jesus, has become Head of the Church, they are His members;
   therefore He says in the words that follow, "And for their sakes I
   sanctify myself." For what means He by the words, "And for their sakes
   I sanctify myself," but I sanctify them in myself, since they also are
   [part of] myself? [1738] For those of whom He so speaks are, as I have
   said, His members; and the head and body are one Christ, as the apostle
   teaches when he says of the seed of Abraham, "And if ye be Christ's,
   then are ye Abraham's seed," after having said before, "He saith not,
   And to seeds, as in many, but as in one, And to thy seed, which is
   Christ." [1739] If, then, the seed of Abraham is Christ, what else is
   declared to those to whom he says, "Then are ye Abraham's seed," but
   then are ye Christ? Of the same character is what this very apostle
   said in another place: "Now I rejoice in my sufferings for you, and
   fill up that which is lacking of the afflictions of Christ in my
   flesh." [1740] He said not, of my afflictions, but "of Christ's;" for
   he was a member of Christ, and in his persecutions, such as it behoved
   Christ to suffer in the whole of His body, he also was filling up his
   own share of His afflictions. And to be assured of the certainty of
   this in the present passage, give heed to what follows. For after
   saying, "And for their sakes I sanctify myself," to let us understand
   that He thereby meant that He would sanctify them in Himself, He
   immediately added, "That they also may be sanctified in the truth." And
   what else is this but in me, in accordance with the fact that the truth
   is that Word in the beginning which is God? In whom also the Son of man
   was Himself sanctified from the beginning of His creation, when the
   Word was made flesh, for the Word and the man became one person. Then
   accordingly He sanctified Himself in Himself, that is, Himself the man
   in Himself the Word; for the Word and the man is one Christ, who
   sanctifies the manhood in the Word. But in behalf of His members He
   says, "And for their sakes I,"--that is, that the benefit may be also
   theirs, for they too are [included in the] I, just as it benefited me
   in myself, because I am man apart from them--"I sanctify myself," that
   is, I sanctify them as if it were my own self in me, since in me they
   also are I. "That they also may be sanctified in the truth." For what
   else mean the words "they also," but ["they"] in the same way as I; "in
   the truth," and that "truth" am I? After this He now begins to speak
   not only of the apostles, but also of the rest of His members, which we
   shall treat of, as grace may be granted us, in another discourse.
     __________________________________________________________________

   [1732] Chap. xv. 19.

   [1733] Phil. i. 6.

   [1734] Chap. xiv. 6.

   [1735] Chap. viii. 32-36.

   [1736] Chap. i. 1, 14.

   [1737] Rom. viii. 3.

   [1738] Cum et ipsi sint ego.

   [1739] Gal. iii. 29, 16.

   [1740] Col. i. 24.
     __________________________________________________________________

   Tractate CIX.

   Chapter XVII. 20.

   1. The Lord Jesus, in the now close proximity of His passion, after
   praying for His disciples, whom He also named apostles, with whom He
   had partaken of that last supper from which His betrayer had taken his
   departure on being revealed by the sop of bread, and with whom, after
   the latter's departure, and before beginning His prayer in their
   behalf, He had already spoken at length, conjoined all others also who
   were yet to believe on Him, and said to the Father, "Neither pray I for
   these alone," that is, for the disciples who were with Him at the time,
   "but for them also," He adds, "who shall believe on me through their
   word." Whereby He wished all His own to be understood: not only such as
   were then in the flesh, but those also who were yet to come. For all
   that have since believed on Him have doubtless believed, and shall yet
   believe till He come, through the word of the apostles; for to
   themselves He had said, "And ye also shall bear witness, because ye
   have been with me from the beginning;" [1741] and by them was the
   gospel ministered even before it was written, and every one assuredly
   who believeth on Christ believeth the gospel. Accordingly, those who He
   says should believe on Him through their word, are not to be understood
   as referring only to such as heard the apostles themselves while they
   lived in the flesh; but others also after their decease, and we, too,
   born long afterwards, have believed on Christ through their word. For
   they that were then with Him preached to the others what they had heard
   from Him; and so their word, that we too might believe, has found its
   way to us, and wherever His Church exists, and shall yet reach down to
   posterity, whoever and wherever they be who shall hereafter believe on
   Him.

   2. In this prayer, therefore, Jesus may seem to have omitted praying
   for some of His own, unless we carefully examine His words in the
   prayer itself. For if He prayed first for those, as we have already
   shown, who were then with Him, and afterwards for those also who should
   believe on Him through their word, it may be said that He prayed not
   for those who were neither with Him when He so spake, nor afterwards
   believed through their word, but had done so at some previous time
   either of themselves, or in some other supposable manner. For was
   Nathanael with Him at that time? [1742] Was Joseph of Arimathea, who
   begged His body from Pilate, and of whom this same evangelist John
   testifies that he was already His disciple? [1743] Were His mother,
   Mary, and other women who, we know from the Gospel, had been prior to
   that time His disciples? Were those with Him then, of whom this
   evangelist John frequently says, "Many believed on Him"? [1744] For
   whence came the multitude of those who, with branches of trees, partly
   preceded and partly followed Him as He sat on the ass, saying, "Blessed
   is He that cometh in the name of the Lord;" and along with them the
   children of whom He Himself declared that the prophecy had been
   uttered, "Out of the mouth of babes and of sucklings Thou hast
   perfected praise"? [1745] Whence the five hundred brethren, to all of
   whom at once He would not have appeared after His resurrection [1746]
   had they not previously believed on Him? Whence that hundred and nine
   who, with the eleven, were a hundred and twenty, when, being assembled
   together after His ascension, they waited and received the promise of
   the Holy Spirit? [1747] Whence came all these, save from those of Whom
   it was said, "Many believed on Him"? For them, therefore, the Saviour
   did not at this time pray, seeing it was for those He prayed who were
   then with Him, and for others not who had already, but who were yet to
   believe on Him through their word. But these were certainly not with
   Him on that occasion, and had already believed on Him at some previous
   period. I say nothing of the aged Simeon, who believed on Him when an
   infant; of Anna the prophetess; [1748] of Zachariah and Elisabeth, who
   prophesied of Him before He was born of the Virgin; [1749] of their son
   John, His forerunner, the friend of the Bridegroom, who both recognized
   Him in the Holy Spirit, and preached Him in His absence, and pointed
   Him out when He was present to the recognition of others; [1750] --I
   say nothing of these, as it might be replied that He ought not to have
   prayed for such when dead, who had gone hence with their great merits,
   and having met with a welcome reception were now at rest; for a similar
   answer is also given in connection with the righteous of olden time.
   For which of them could have been saved from the damnation awaiting the
   whole mass of perdition, which has been caused by one man, had he not
   believed, through the revelation of the Spirit, in the one Mediator
   between God and men as yet to come in the flesh? But behoved He to pray
   for the apostles, and not to pray for so many who were still alive, but
   were not then with Him, and had already at some previous period been
   brought to the faith? Who is there that would say so?

   3. We are therefore to understand that their faith in Him was not yet
   such as He wished it to be, inasmuch as even Peter himself, to whom, on
   making the confession, "Thou art the Christ, the Son of the living
   God," He had borne so excellent a testimony, was disposed rather to
   hinder Him from dying than to believe in His resurrection when dead,
   and hence was called immediately thereafter by the same of Satan.
   [1751] Those, accordingly, are found to be the greater in faith who
   were long since deceased, and yet, through the revelation of the
   Spirit, had no manner of doubt that Christ would rise again, than those
   who, after attaining to the belief that He should redeem Israel, at the
   sight of His death lost all the hope they previously possessed
   regarding Him. The best thing for us, therefore, to believe is, that
   after His resurrection, when the Holy Spirit was bestowed, and the
   apostles taught and confirmed, and from its outset constituted teachers
   in the Church, others, through their word, attained the proper faith in
   Christ, or, in other words, that they then got firm hold of the faith
   of His resurrection. And in this way also, that all those who seemed to
   have already believed on Him really belonged to the number of those for
   whom He prayed, when He said, "Neither pray I for these alone, but for
   them also who shall believe on me through their word."

   4. But we have still in reserve for the further solution of this
   question the blessed apostle, and that robber who was a villain in
   wickedness, but a believer on the cross. For the Apostle Paul tells us
   that he was made an apostle not of men, nor by man, but by Jesus
   Christ: and speaking of his own gospel, he says, "For I neither
   received it of man, neither did I learn it, but by the revelation of
   Jesus Christ." [1752] How then was he among those of whom it is said,
   "They shall believe on me through their word"? On the other hand, the
   robber believed at the very time when in the case of the teachers
   themselves such faith as they previously possessed had utterly failed.
   Not even he, therefore, believed on Christ through their word, and yet
   his faith was such that he confessed that He whom he saw nailed to the
   cross would not only rise again, but would also reign, when he said,
   "Remember me when Thou comest into Thy kingdom." [1753]

   5. Accordingly it remains that if we are to believe that the Lord
   Jesus, in this prayer, prayed for all of His own who either then were
   or should thereafter be in this life, which is a state of trial upon
   earth, [1754] we must so understand the expression, "through their
   word," as to believe that it here signified the word of faith itself
   which they preached in the world, and that it was called their word
   because it was primarily and principally preached by them. For it was
   already in the course of being preached by them in the earth when Paul
   received that same word of theirs by the revelation of Jesus Christ.
   Whence also it came about that he compared the Gospel with them, lest
   by any means he had run, or should run, in vain; and they gave him
   their right hand because in him also they found, although not given him
   by them, their own word which they were already preaching, and in which
   they were now established. [1755] And in regard to this word of the
   resurrection of Christ, it is said by the same apostle, "Whether it
   were I, or they, so we preach, and so ye believed;" [1756] and again,
   "This is the word of faith," he says, "which we preach, that if thou
   shalt confess with thy mouth that Jesus is the Lord, and shalt believe
   in thine heart that God hath raised Him from the dead, thou shalt be
   saved." [1757] And in the Acts of the Apostles we read that in Christ,
   God hath marked out [the ground of] faith unto all men, in that He hath
   raised Him from the dead. [1758] Accordingly, this word of faith,
   because principally and primarily preached by the apostles who adhered
   to Him, was called their word. Not, however, on that account does it
   cease to be the word of God because it is called their word; for the
   same apostle says that the Thessalonians received it from him "not as
   the word of men, but, as it is in truth, the word of God." [1759] "Of
   God," for the very reason that it was freely given by God; but called
   "their word," because primarily and principally committed to them by
   God to be preached. In the same way also the thief mentioned above had
   in the matter of his own faith their word, which was called theirs
   precisely because the preaching of it primarily and principally
   pertained to the office they filled. And once more, when murmuring
   arose among the Grecian widows in reference to the serving of the
   tables, previous to the time when Paul was brought to the faith of
   Christ, the reply given by the apostles, who before then had adhered to
   the Lord, was: "It is not good that we should leave the word of God,
   and serve tables." [1760] Then it was that they provided for the
   ordination of deacons, that they themselves might not be drawn aside
   from the duty of preaching the word. Hence that was properly enough
   called their word which is the word of faith, whereby all, from
   whatever quarter they had heard it, believed on Christ, or, as yet to
   hear it, should thereafter believe. In this prayer, therefore, all whom
   He redeemed, whether then alive or thereafter to live in the flesh,
   were prayed for by our Redeemer when, praying for the apostles who were
   then with Him, He also conjoined those who were yet to believe on Him
   through their word. But what, after such conjunction, He then proceeds
   to say, must be reserved for discussion in another discourse.
     __________________________________________________________________

   [1741] Chap. xv. 27.

   [1742] The interrogative particle, numquid, beginning this and the
   following sentences, implies a negative answer. If Nathanael be
   identified with Bartholomew, the answer would be affirmative.--Tr.

   [1743] Chap. xix. 38.

   [1744] Chap. ii. 23, iv. 39, vii. 31, viii. 30, x. 42.

   [1745] Matt. xxi. 9; Ps. viii. 2.

   [1746] I Cor. xv. 6.

   [1747] Acts i. 15, and ii. 4.

   [1748] Luke ii. 25-38.

   [1749] Luke i. 41-45, 67-79.

   [1750] Chap. i. 19-36, and iii. 26-36.

   [1751] Matt. xvi. 16, 23.

   [1752] Gal. i. 1, 12.

   [1753] Luke xxiii. 42.

   [1754] Job vii. 1: Tentatio super terram, tsr'l 'v; English version,
   "An appointed time (marg., warfare) upon earth." Rev. Ver. puts
   "warfare" into the text, and "time of service" on the margin.

   [1755] Gal. ii. 2, 9.

   [1756] 1 Cor. xv. 11.

   [1757] Rom. x. 8, 9.

   [1758] Acts xvii. 31.

   [1759] 1 Thess. ii. 13.

   [1760] Acts vi. 1-4.
     __________________________________________________________________

   Tractate CX.

   Chapter XVII. 21-23.

   1. After the Lord Jesus had prayed for His disciples whom He had with
   Him at the time, and had conjoined with them others who were also His
   own, by saying, "Neither pray I for these alone, but for them also who
   shall believe on me through their word," as if we were inquiring what
   or wherefore He prayed for them, He straightway subjoined, "That they
   all may be one; as Thou, Father, [art] in me, and I in Thee, that they
   also may be one in us." And a little above, while still praying for the
   disciples alone who were then with Him, He said, "Holy Father, keep in
   Thine own name those whom Thou hast given me, that they may be one, as
   we are" (ver. 11). It is the same thing, therefore, that He now also
   prayed for in our behalf, as He did at that time in theirs, namely,
   that all--to wit, both we and they--may be one. And here we must take
   particular notice that the Lord did not say that we all may be one,
   but, "that they all may be one; as Thou Father, in me, and I in Thee"
   (where is to be understood are one, as is more clearly expressed
   afterwards); because He had also said before of the disciples who were
   with Him, "That they may be one, as we are." The Father, therefore, is
   in the Son, and the Son in the Father, in such a way as to be one,
   because they are of one substance; but while we may indeed be in them,
   we cannot be one with them; for they and we are not of one substance,
   in as far as the Son is God along with the Father. But in as far as He
   is man, He is of the same substance as we are. But at present He wished
   rather to call attention to that other statement which He made use of
   in another place, "I and the Father are one," [1761] where He intimated
   that His own nature was the same with that of the Father. And
   accordingly, though the Father and Son, or even the Holy Spirit, are in
   us, we must not suppose that they are of one nature with ourselves. And
   hence they are in us, or we are in them, in this sense, that they are
   one in their own nature, and we are one in ours. For they are in us, as
   God in His temple; but we are in them, as the creature in its Creator.

   2. But then after saying, "That they also may be one in us," He added,
   "That the world may believe that Thou hast sent me." What does He mean
   by this? Is it that the world will then be brought to the faith, when
   we shall all be one in the Father and Son? Is not such a state the
   everlasting peace, and the reward of faith, rather than faith itself?
   For we shall be one not in order to our believing, but because we have
   believed. But although in this life, because of the common faith
   itself, all who believe in one are one according to the words of the
   apostle, "For ye are all one in Christ Jesus;" [1762] even thus we are
   one, not in order to our believing, but because we do believe. What,
   then, is meant by the words, "That they all may be one, that the world
   may believe"? This, doubtless, that the "all" are themselves the
   believing world. For those who shall be one are not of one class, and
   the world that is thereafter to believe on this very ground that these
   shall be one, of another; since it is perfectly certain that He says,
   "That they all may be one," of those of whom He had said before,
   "Neither pray I for these alone, but for those also who shall believe
   on me through their word," immediately adding as He does, "That they
   all may be one." And this "all," what is it but the world; not
   certainly that which is hostile, but that which is believing? For you
   see here that He who had said, "I pray not for the world," now prayeth
   for the world that it may believe. For there is a world whereof it is
   written, "That we might not be condemned with this world." [1763] For
   that world He prayeth not, for He is fully aware to what it is
   predestinated. And there is a world whereof it is written, "For the Son
   of man came not to condemn the world, but that the world through Him
   might be saved;" [1764] and hence the apostle also says, "God was in
   Christ, reconciling the world unto Himself." [1765] For this world it
   is that He prayeth, in saying, "That the world may believe that Thou
   hast sent me." For through this faith the world is reconciled unto God
   when it believes in the Christ whom God has sent. How, then, are we to
   understand Him when He says, "That they also may be one in us, that the
   world may believe that Thou hast sent me," but just in this way, that
   He did not assign the cause of the world believing to the fact that
   those others are one, as if it believed on the ground that it saw them
   to be one; for the world itself here consisteth of all who by their own
   believing become one; but in His prayer He said, "That the world may
   believe," just as in His prayer He also said, "That they all may be
   one;" and still further in the same prayer, "That they also may be one
   in us." For the words, "they all may be one," are equivalent to "the
   world may believe," since it is by believing that they become one,
   perfectly one; that is, those who, although one by nature, had ceased
   to be so by their mutual dissensions. In fine, if the verb which He
   uses, "I pray," be understood in the third clause, or rather, to make
   the whole fuller, be everywhere supplied, the explanation of this
   sentence will be all the clearer: I pray "that they all may be one; as
   Thou, Father, in me, and I in Thee;" I pray "that they also may be one
   in us;" I pray "that the world may believe that Thou hast sent me."
   And, mark, He added the words "in us" in order that we may know that
   our being made one in that love of unchanging faithfulness is to be
   attributed to the grace of God, and not to ourselves: just as the
   apostle, after saying, "For ye were at one time darkness, but now are
   ye light," that none might attribute the doing of this to themselves,
   added, "in the Lord." [1766]

   3. Furthermore, our Saviour in thus praying to the Father showed
   Himself to be man; while He now also shows that He Himself, as being
   God along with the Father, doeth that which He prayeth for, when He
   says, "And the glory which Thou gavest me, I have given them." And what
   was that glory but immortality, which human nature was henceforth to
   receive in Him? For not even He Himself had as yet received it, but in
   His own customary way, on account of the absolute fixedness of
   predestination, He intimates what is future in verbs of the past tense,
   because being now on the point of being glorified, or in other words,
   raised up again by the Father, He Himself is going to raise us up to
   the same glory in the end. What we have here is similar to what He says
   elsewhere, "As the Father raiseth up the dead, and quickeneth them,
   even so the Son quickeneth whom He will." And "whom," but just the same
   as the Father? "For what things soever the Father doeth," not other
   things, but "these also doeth the Son," not in a different way, but "in
   like manner." [1767] And in this way He also raised up even His own
   self. For to this effect he said, "Destroy this temple, and in three
   days I will raise it up again." [1768] Accordingly the glory of
   immortality, which He says had been given Him by the Father, He must be
   also understood as having bestowed upon Himself, although He does not
   say it. For on this very account He more frequently says that the
   Father alone doeth, what He Himself also doeth along with the Father,
   that everything whatever He may attribute to Him of whom He is. But
   sometimes also He is silent about the Father, and says that He Himself
   doeth what He only doeth along with the Father: that we may thereby
   understand that the Son is not to be separated from the working of the
   Father, when He is silent about Himself, and ascribes some work or
   other to the Father; as, on the other hand, the Father is not separated
   from the working of the Son, when the Son is said, without any mention
   being made of [the Father] Himself, to be doing some work in which
   nevertheless both are equally engaged. When, therefore, in some work of
   the Father, the Son says nothing of His own working, He commends
   humility, that He may become the source of sounder health to us; but
   when, in turn, in the case of some work of His own, He says nothing of
   the working of the Father, He commends His own equality, that we may
   not suppose Him to be inferior. In this way, then, and in this passage,
   He neither estranges Himself from the Father's working, although He has
   said, "The glory which Thou gavest me;" for He also gave it to Himself:
   nor does He estrange the Father from His own working, although saying,
   "I have given to them;" for the Father also gave it to them. For the
   works not only of the Father and the Son, but also of the Holy Spirit,
   are inseparable. But just as, because of His praying the Father in
   behalf of all His people, it was His own pleasure that this should be
   done, "that they all may be one;" so also on the ground of His own
   beneficence, as expressed in the words, "The glory which Thou gavest
   me, I have given them," the doing of that was none the less His
   pleasure; for He immediately added, "That they may be one, as we also
   are one."

   4. And then He added: "I in them, and Thou in me, that they may be made
   perfect in one." Here He briefly intimated Himself as the Mediator
   between God and men. Nor was this said in any such way as if the Father
   were not in us, or we were not in the Father; since He had also said in
   another place, "We will come unto him, and make our abode with him;"
   [1769] and a little before in this present passage He had not said, "I
   in them and Thou in me," as He said now; or, They in me, and I in Thee;
   but, "Thou in me, and I in Thee, and they in us." Accordingly, when He
   now says, "I in them, and Thou in me," the words take this form in
   reference to the person of the Mediator, like that other expression
   used by the apostle, "Ye are Christ's, and Christ is God's." [1770] But
   in adding, "That they may be made perfect in one," He showed that the
   reconciliation, which is effected by the Mediator, is carried to the
   very length of bringing us to the enjoyment of that perfect
   blessedness, which is thenceforth incapable of further addition. Hence
   the words that follow, "That the world may know that Thou hast sent
   me," are not, I think, to be taken as if He had again said, "That the
   world may believe;" for sometimes, to know, is also used in the same
   sense as to believe, as it is in the words He uttered some time before:
   "And they have known truly that I came out from Thee, and they have
   believed that Thou didst send me." He expressed the same thing by the
   later words, "they have believed," as He had done by the earlier, "they
   have known." But inasmuch as He here speaks of the consummation, the
   knowledge must be taken for such, as it shall then be by sight, and
   not, as it now is, by faith. For an order seems to have been preserved
   in reference to what He said a little before, "that the world may
   believe;" while here it is, "that the world may know." For although He
   said there, "that they all may be one," and "may be one in us," yet He
   did not say, "they may be made perfect in one," and so subjoined the
   words, "that the world may believe that Thou hast sent me;" but here He
   said, "That they may be made perfect in one," and then added, not,
   "that the world may believe," but, "that the world may know that Thou
   hast sent me." For so long as we believe what we do not see, we are not
   yet made perfect, as we shall be when we have merited the sight of that
   which we believe. Most correctly, therefore, did He say in that
   previous place, "That the world may believe," and here "That the world
   may know;" yet both there and here, "that Thou hast sent me;" that we
   may know, so far as belongs to the inseparable love of the Father and
   the Son, that at present we only believe what we are on the way, by
   believing, to know. And had He said, That they may know that Thou hast
   sent me, it would be just of the same force as what He actually does
   say, "that the world may know." For they are the world that abideth not
   in enmity, as doth the world that is foreordained to damnation; but one
   that out of an enemy has been transformed into a friend, and on whose
   account "God was in Christ reconciling the world unto Himself."
   Therefore said He, "I in them, and Thou in me;" as if He had said, I in
   those to whom Thou hast sent me; and Thou in me, reconciling the world
   unto Thyself through me.

   5. In close relation to these come also His further words: "And Thou
   hast loved them as thou hast loved me." That is to say, in the Son the
   Father loveth us, because in Him He hath chosen us before the
   foundation of the world. [1771] For He who loveth the Only-begotten,
   certainly loveth also His members which, through His in strumentality,
   He engrafted into Him by adoption. But we are not on this account equal
   to the only-begotten Son, by whom we have been created and re-created,
   that it is said, "Thou hast loved them as [Thou hast] also [loved] me."
   For one does not always intimate equality when he says, As this, so
   also that other; but sometimes only, Because this is, so also is the
   other; or, That the one is, in order that the other may be also. For
   who could say that the apostles were sent by Christ into the world in
   exactly the same way as He Himself was sent by the Father? For, to say
   nothing of other differences, which it would be tedious to mention,
   they at all events were sent when they were already men; but He was
   sent in order that He might be man; and yet He said above, "As Thou
   hast sent me into the world, even so have I sent them into the world;"
   as if He had said, Because Thou hast sent me, I have sent them. So also
   in the passage before us He says, "Thou hast loved them, as Thou hast
   loved me;" which is nothing else than this, Thou hast loved them
   because that Thou hast also loved me. For He could not but love the
   members of the Son, seeing that He loveth the Son Himself; nor is there
   any other reason for loving His members, save that He loveth Himself.
   But He loveth the Son as regards His Godhead, because He begat Him
   equal with Himself; He loveth Him also in regard to what He is as man,
   because the Only-begotten Word was Himself made flesh, and on account
   of the Word is the flesh of the Word dear to Him; but He loveth us,
   inasmuch as we are the members of Him whom He loveth; and in order that
   we might be so, He loved us on this account before we existed.

   6. The love, therefore, wherewith God loveth, is incomprehensible and
   immutable. For it was not from the time that we were reconciled unto
   Him by the blood of His Son that He began to love us; but He did so
   before the foundation of the world, that we also might be His sons
   along with His Only-begotten, before as yet we had any existence of our
   own. Let not the fact, then, of our having been reconciled unto God
   through the death of His Son be so listened to or so understood, as if
   the Son reconciled us to 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 toward us, in that, while we were yet sinners,
   Christ died for us." [1772] He, therefore, had love toward us even when
   we were practising enmity against Him and working iniquity; and yet to
   Him it is said with perfect truth, "Thou hatest, O Lord, all workers of
   iniquity." [1773] Accordingly, in a wonderful and divine manner, even
   when He hated us, He loved us; for He hated us, in so far as we were
   not what He Himself had made; and because our own iniquity had not in
   every part consumed His work, He knew at once both how, in each of us,
   to hate what we had done, and to love what He had done. And this,
   indeed, may be understood in the case of all regarding Him to whom it
   is truly said, "Thou hatest nothing that Thou hast made." [1774] For He
   would never have wished anything that He hated to exist, nor would
   aught that the Omnipotent had not wished exist at all, were it not that
   in what He hated there was also something that He loved. For He justly
   hateth and reprobateth vice as utterly repugnant to the principle of
   His procedure, yet He loveth even in the persons of the vitiated what
   is susceptible either of His own beneficence through healing, or of His
   judgment by condemnation. In this way God at the same time hateth
   nothing of what He has made; for as the Creator of natures, and not of
   vices, it was not He who made the evil that He hateth; and of these
   same evils, all is good that He really doeth, either by mercifully
   healing them, or by judicially regulating them. Seeing, then, that He
   hateth nothing that He hath made, who can worthily describe how much He
   loveth the members of His Only-begotten, and how much more the
   Only-begotten Himself, in whom are hid all things visible and
   invisible, which were ordained in their various classes, and which He
   loves in fullest harmony with such ordination? For the members of His
   Only-begotten He is leading on by the liberality of His grace to an
   equality with the holy angels; while the Only-begotten Himself, being
   Lord of all, is doubtless Lord of angels, being by nature, as God, the
   equal not of angels, but rather of the Father Himself; while through
   grace, in respect of which He is man, how can He otherwise than surpass
   all angelic excellence, seeing that in Him human flesh and the Word
   constitute but one personality?

   7. Nevertheless there are not wanting some who place us likewise before
   the angels; because, they say, Christ died for us and not for angels.
   But what else is such a notion than the desire to glory over our very
   impiety? For "Christ," as the apostle says, "in due time died for the
   ungodly." [1775] Where it is not any desert of ours, but the mercy of
   God, that is commended. For what can be the character of the man who
   wishes himself to be lauded, because he has become so abominably
   diseased through his own wickedness, that he can only be healed by the
   death of his physician? That surely is not the glory of our deserts,
   but the medicine of our diseases. Or do we prefer ourselves to the
   angels on this account, that, while there are angels also who have
   sinned, there has been no such labor expended on their healing? As if
   something that was at least small in amount had been undertaken for
   them, and what was greater for us. But had even such been the case, it
   might still be a subject of inquiry whether it was so because we had
   once stood in a position of superior excellence, or because we were now
   lying in a more desperate condition. But knowing as we do that the
   Creator of all good has imparted no grace for the reparation of angelic
   evils, why do we not rather draw the inference that their fault was
   judged all the more damnable, that the nature of those who committed it
   was of a loftier sublimity? For to the same extent as they less than we
   ought to have fallen into sin, were they superior in nature to us. But
   now in offending against the Creator they became all the more
   detestably ungrateful for His beneficence, that they were created
   capable of exercising the greater beneficence; nor was it enough for
   them to become deserters from Him, but they must also become our
   deceivers. This, therefore, is the great goodness of which we are to be
   made the subjects by Him, who hath loved us even as He hath loved
   Christ, that, for His sake, whose members He wished us to be, we may be
   equal to the holy angels, [1776] to whom we were created with an
   inferiority of nature, and have by our sin fallen into such greater
   depths of unworthiness, as to make it incumbent that we should be in
   some sort their associates.
     __________________________________________________________________

   [1761] Chap. x. 30.

   [1762] Gal. iii. 28.

   [1763] 1 Cor. xi. 32.

   [1764] Chap. iii. 17.

   [1765] 2 Cor. v. 19.

   [1766] Eph. v. 8.

   [1767] Chap. v. 21, 19.

   [1768] Chap. ii. 19.

   [1769] Chap. xiv. 23.

   [1770] 1 Cor. iii. 23.

   [1771] Eph. i. 4.

   [1772] Rom. v. 8, 9.

   [1773] Ps. v. 5.

   [1774] Wisd. xi. 25.

   [1775] Rom. v. 6.

   [1776] Luke xx. 36.
     __________________________________________________________________

   Tractate CXI.

   Chapter XVII. 24-26.

   1. The Lord Jesus raises up His people to a great hope, than which
   there could not possibly be a greater. Listen and rejoice in hope,
   that, since the present is not a life to be loved, but to be tolerated,
   you may have the power of patient endurance amid all its tribulation.
   [1777] Listen, I say, and weigh well to what it is that our hopes are
   exalted. Christ Jesus saith, The Son of God, the Only-begotten, who is
   co-eternal and equal with the Father, saith: He, who for our sakes
   became man, but became not, like every man besides, a liar, [1778]
   saith: the Way, the Life, the Truth saith: [1779] He who overcame the
   world, saith of those for whom He overcame it: listen, believe, hope,
   desire what He saith: "Father," He says, "I will that they also whom
   Thou hast given me be with me where I am." Who are these who He says
   were given Him by the Father? Are they not those of whom He says in
   another place, "No man cometh unto me, unless the Father, who hath sent
   me, draw him"? [1780] We already know if we have made any beneficial
   progress in this Gospel, how it is that the things which He says the
   Father doeth, He Himself doeth likewise along with the Father. They are
   those, therefore, whom He has received from the Father, whom He Himself
   has also chosen out of the world, and chosen that they may be no more
   of the world, even as He also is not of the world; and yet that they
   also may be a world that believeth and knoweth that Christ has been
   sent by God the Father that the world might be delivered from the
   world, and so, as a world that was to be reconciled unto God, might not
   be condemned with the world that lieth in enmity. For so He says in the
   beginning of this prayer: "Thou hast given Him power over all flesh,"
   that is, over every man, "that He should give eternal life to as many
   as Thou hast given Him." Here He makes it clear that He has indeed
   received power over all men, that, as the future Judge of quick and
   dead, He may deliver whom He pleases, and condemn whom He pleases; but
   that these were given Him that to all of them He should give eternal
   life. For so He says: "That He should give eternal life to as many as
   Thou hast given Him." Accordingly they were not given Him that from
   them He should withhold eternal life; although over them also the power
   has been given Him, inasmuch as He has received it over all flesh, in
   other words, over every man. In this way the world that has been
   reconciled will be delivered from the hostile world, when He putteth
   into exercise His power over it, to send it away into death eternal;
   but the other He maketh His own that He may give it everlasting life.
   Accordingly, to every one, without fail, of His own sheep the Good
   Shepherd, as to every one of His members the great Head, hath promised
   this reward, that where He is, there also we shall be with Him; nor can
   that be otherwise which the omnipotent Son declared to be His will to
   the omnipotent Father. For there also is the Holy Spirit, equally
   eternal, equally God, the one Spirit of the two, the substance of the
   will of both. For the words that we read of Him as uttering on the eve
   of His passion, "Yet not, Father, as I will, but as Thou wilt," [1781]
   as if the Father has or had one will, and the Son another, are the echo
   of our infirmity, however faith-pervaded, which our Head transfigured
   in His own person, when He likewise bare our iniquities. But that the
   will of the Father and the Son is one, of both of whom also there is
   but one Spirit, by including whom we come to the knowledge of the
   Trinity, let piety believe, even though our infirmity meanwhile
   permitteth us not to understand.

   2. But as we have already, in a way proportionate to the brevity of our
   discourse, spoken of the objects of the promise, and of its own
   stability; let us now look at this one point, as far as we are able,
   what it is that He was pleased to promise when He said, "I will that
   they also whom Thou hast given me be with me where I am." As far as
   pertains to the creaturehood wherein He was made of the seed of David
   according to the flesh, [1782] not even He Himself was yet where He
   would afterwards be: but He could say in this way, "where I am," to let
   us understand that He was soon to ascend into heaven, so that He spake
   of Himself as being already there, where He was presently to be. He
   could do so also in the same way as He had said on a former occasion,
   when speaking to Nicodemus, "No man ascendeth into heaven, save He that
   came down from heaven, even the Son of man who is in heaven." [1783]
   For there also He did not say, Will be, but "is," because of the
   oneness of person, wherein God is at once man, and man God. He
   promised, therefore, that we should be in heaven; for thither the
   servant-form, which He received of the Virgin, has been elevated, and
   set at the right hand of the Father. Because of the same blessed hope
   the apostle also says: "But God, who is rich in mercy, for His great
   love wherewith He loved us, even when we were dead in sins, hath
   quickened us together with Christ; by whose grace we are saved; and
   hath raised us up together, and made us sit together in heavenly places
   in Christ Jesus." [1784] And so accordingly we may understand the Lord
   to have said, "That where I am, there they may be also." He, indeed,
   said of Himself that He was there already; but of us He merely declared
   that He wished us to be there with Him, without any indication that we
   were there already. But what the Lord said that He wished to be done,
   the apostle spake of as already accomplished. For he said not, He will
   yet raise us up, and make us sit in heavenly places; but, "hath raised
   us up, and made us sit in heavenly places:" for it is not without good
   grounds, but in believing assurance, that he reckons as already done
   what he is certain will yet be done. But if it is in respect of the
   form of God, wherein He is equal to the Father, that we would be
   inclined to understand His words, "I will that they also be with me,
   where I am," let our mind get quit of every thought of material images:
   whatever the soul has had presented to it, that is endowed with length,
   or breadth, or thickness, tinted by the light with any sort of bodily
   hue, or diffused through local space of any kind, whether finite or
   infinite, let it, as far as possible, turn away from all such notions
   the glance of its contemplation on the inward bent of its thoughts. And
   let us not be making inquiries as to where the Son, the Father's
   co-equal, is, since no one has yet found out where He is not. But if
   any one would inquire, let him inquire rather how he may be with Him;
   not everywhere as He is, but wherever He may be. For when He said to
   the man that was expiating his crimes on the tree, and making
   confession unto salvation, "Today shalt thou be with me in paradise,"
   [1785] in respect to His human nature His own soul was on that very day
   to be in hell, [1786] His flesh in the sepulchre; but as respected His
   Godhead He was certainly also in paradise. And therefore the soul of
   the thief, absolved from his by-gone crimes, and already in the blessed
   enjoyment of His grace, although it could not be everywhere as He was,
   yet could on that very day be also with Him in paradise, from which He,
   who is always everywhere, had not withdrawn. On this account,
   doubtless, it was not enough for Him to say, "I will that they also be
   where I am;" but He added, "with me." For to be with Him is the chief
   good. For even the miserable can be where He is, since wheresoever any
   are, there is He also; but the blessed only are with Him, because it is
   only of Him that they can be blessed. Was it not truly said to God, "If
   I ascend into heaven, Thou art there; and if I go down into hell, Thou
   art present?" [1787] or is not Christ after all that Wisdom of God
   which "penetrateth everywhere because of its purity"? [1788] But the
   light shineth in darkness and the darkness comprehendeth it not. [1789]
   And similarly, to take a kind of illustration from what is visible,
   although greatly unlike, as the blind man, even though he be where the
   light is, is yet not himself with the light, but is really absent from
   that which is present; so the unbeliever and profane, or even the
   believer and pious, because not yet competent to gaze on the light of
   wisdom, although he cannot be anywhere that Christ is not there
   likewise, yet is not himself with Christ, I mean in actual sight. For
   we cannot doubt that the true believer is with Christ by faith; because
   in reference to this He saith, "He that is not with me is against me."
   [1790] But when He said to God the Father, "I will that they also whom
   Thou hast given me be with me where I am," He spake exclusively of that
   sight wherein we shall see Him as He is. [1791]

   3. Let no one disturb the clearness of the meaning by any cloudy
   contradiction; but let what follows furnish its testimony to the words
   that precede. For after saying, "I will that they also be with me where
   I am," He went on immediately to add, "That they may behold my glory,
   which Thou gavest me: for Thou lovedst me before the foundation of the
   world." "That they may behold," He said; not, that they may believe.
   This is faith's wages, [1792] not faith itself. For if faith has been
   correctly defined in the Epistle to the Hebrews as "the assurance
   [conviction] of things that are not seen," [1793] why may not the wages
   of faith be defined, the beholding of things which were hoped for in
   faith? For when we shall see the glory which the Father hath given the
   Son, even though we may understand what is spoken of in this passage,
   not as that [glory] which the Father gave His co-equal Son in begetting
   Him, but as that which He gave Him, when become the Son of man, after
   the death of the cross;--when, I say, we shall see that glory of the
   Son, then of a certainty shall take place the judgment of the quick and
   the dead, and then shall the wicked be taken away that he may not
   behold the glory of the Lord; [1794] and what [glory], save that of His
   Godhead? For blessed are the pure in heart, for they shall see God:
   [1795] and because the wicked are not pure in heart, therefore they
   shall not see. Then shall they go away into everlasting punishment; for
   so shall the wicked be taken away, that he may not behold the glory of
   the Lord: but the righteous shall go into life eternal. [1796] And what
   is life eternal? "That they may know Thee, the only true God, and Jesus
   Christ, whom Thou hast sent" (ver. 3): not, indeed, as those knew Him,
   who although impure in heart, yet were able to see Him as He sat in
   judgment in His glorified servant-form; but as He is yet to be known by
   the pure in heart, as the only true God, the Son along with the Father
   and Holy Spirit, because the Trinity itself is the only true God. If,
   then, it is in reference to His Godhead as the Son of God, equal and
   co-eternal with the Father, that we take the words, "I will that they
   also be with me where I am," we shall be with Christ in the Father; but
   He in His own way, we in ours, wherever we may be in body. For if
   localities are to be understood, and such as contain incorporeal
   beings, and everything has a place where it is, the eternal place of
   Christ where He always is, is the Father Himself, and the place of the
   Father is the Son; for "I," He said, "am in the Father, and the Father
   in me;" [1797] and in this prayer, "As Thou, Father, art in me, and I
   in Thee:" and they are our place, because there follows, "That they
   also may be one in us:" and we are God's place, inasmuch as we are His
   temple; even as He, who died for us and liveth for us, also prayeth for
   us, that we may be one in them; because "His [dwelling] place was made
   in peace, [1798] and His habitation in Zion," [1799] which we are. But
   who is qualified to think on such places or what is in them, apart from
   the idea of space-defined capacities and material masses? Yet no little
   progress is made, if at least, when any such idea presents itself to
   the eye of the mind, it is denied, rejected, and reprobated: and a
   certain kind of light is, as far as possible, thought of, in which such
   things are perceived as deserving only to be denied, rejected, and
   reprobated; and the certainty of that light is known and loved, so that
   from thence an upward movement is begun in us, and an effort made to
   reach into places farther within: and when the mind through its own
   infirmity and still inferior purity has failed to penetrate them it is
   driven back again, not without the sighings of love and the tears of
   ardent longing, and continues to bear in patience until it is purified
   by faith, and prepared by the holiness of the inward life to be able to
   take up its abode therein.

   4. How, then, shall we not be with Christ where He is, when we shall be
   with Him in the Father in whom He is? On this, also, the apostle is not
   without something to say to us, although we are not yet in possession
   of the reality, but only cherishing the hope. For he says, "If ye be
   risen with Christ, seek those things which are above, where Christ
   sitteth on the right hand of God: set your affections on things above,
   not on things on the earth. For ye have died," he adds, "and your life
   is hid with Christ in God." Here, you see, our life is meanwhile in
   faith and hope with Christ, where He is; because it is with Christ in
   God. That, you see, is as if already accomplished for which He prayed,
   when He said, "I will that they also be with me where I am;" but now
   only by faith. And when will it be accomplished by actual sight? "When
   Christ," he says, "[who is] your life, shall appear, then shall ye also
   appear with Him in glory." [1800] Then shall we appear as that which we
   then shall be; for it shall then be apparent that it was not without
   good grounds that we believed and hoped we should become so, before it
   actually took place. He will do this, to whom the Son, after saying,
   "That they may behold my glory, which Thou gavest me," immediately
   added, "For Thou lovedst me before the foundation of the world." For in
   Him He loved us also before the foundation of the world, and then
   foreordained what He was to do in the end of the world.

   5. "O righteous Father," He saith, "the world hath not known Thee."
   Just because Thou art righteous it hath not known Thee. It is as that
   world which has been predestined to condemnation really deserved, that
   it hath not known Him; while the world which He hath reconciled unto
   Himself through Christ hath known Him not of merit, but by grace. For
   what else is the knowing of Him, but eternal life which, while He
   undoubtedly withheld it from the condemned world, He bestowed on the
   reconciled. On that very account, therefore, the world hath not known
   Thee, because Thou art righteous, and hast rendered unto it according
   to its deserts, that it should not know Thee: while on the same account
   the reconciled world hath known Thee, because Thou art merciful, and,
   not for any merit of its own, but by grace, hast supplied it with the
   needed help to know Thee. And then there follows, "But I have known
   Thee." He is the Fountain of grace, who is by nature God, and, by grace
   ineffable, man also of the Holy Spirit and the Virgin: and then on His
   own behalf, because the grace of God is through Jesus Christ our Lord,
   He adds, "And these have known that Thou hast sent me." Such is the
   reconciled world. But it is because Thou hast sent me that they have
   known: by grace, therefore, have they known.

   6. "And I have made known to them," He says, "Thy name, and will make
   it known." I have made it known by faith, I will make it known by
   sight: I have made it known to those whose present sojourn in a strange
   land has its appointed end, I will make it known to those whose reign
   as kings shall be endless. "That the love," He adds, "wherewith
   [literally, which] Thou hast loved me, [1801] may be in them, and I in
   them. (The form of speech is unusual, "the love, which Thou hast loved
   me, may be in them, and I in them;" for the common way of speaking is,
   the love wherewith thou hast loved me. Here, of course, it is a
   translation from the Greek: but there are similar forms also in Latin;
   as we say, He served a faithful service, He served as a soldier a
   strenuous soldier-service; when apparently we ought to have said, He
   served with a faithful service, he served as a soldier with a strenuous
   soldier-service. But such as the form of expression is, "the love which
   Thou hast loved me;" one similar to it is also used by the apostle, "I
   have fought a good fight;" [1802] he does not say, in a good fight,
   which would be the more usual and perhaps correcter form of
   expression.) But how else is the love wherewith the Father loved the
   Son in us also, but because we are His members and are loved in Him,
   since He is loved in the totality of His person, as both Head and
   members? Therefore He added, "and I in them;" as if saying, Since I am
   also in them. For in one sense He is in us as in His temple; but in
   another, because we are also Himself, seeing that, in accordance with
   His becoming man, that He might be our Head, we are His body. The
   Saviour's prayer is finished, His passion begins; let us, therefore,
   also finish the present discourse, that we may treat of His passion, as
   He granteth us grace, in others to follow.
     __________________________________________________________________

   [1777] Rom. xii. 12.

   [1778] Ps. cxvi. 11.

   [1779] Chap. xiv. 6.

   [1780] Chap. vi. 44.

   [1781] Matt. xxvi. 39.

   [1782] Rom. i. 3.

   [1783] Chap. iii. 13.

   [1784] Eph. ii. 4-6.

   [1785] Luke xxiii. 43.

   [1786] In inferno.

   [1787] Ps. cxxxix. 8.

   [1788] Wisd. vii. 24.

   [1789] Chap. i. 5.

   [1790] Matt. xii. 30.

   [1791] 1 John iii. 2.

   [1792] Merces.

   [1793] Heb. xi. 1.

   [1794] Isa. xxvi. 10.

   [1795] Matt. v. 8.

   [1796] Matt. xxv. 46.

   [1797] Chap. xiv. 10.

   [1798] Ps. lxxvi. 2: in pace, ml"sv; rather as in English version, "in
   Salem" (Jerusalem).--Tr.

   [1799] Ps. lxxvi. 2: in pace, ml"sv; rather as in English version, "in
   Salem" (Jerusalem).--Tr.

   [1800] Col. iii. 1-4.

   [1801] Quam dilexisti me. The part which follows, which we have
   enclosed within parentheses, may be omitted by the English reader, as
   it only deals with the Latin idiom.--Tr.

   [1802] 2 Tim. iv. 7.
     __________________________________________________________________

   Tractate CXII.

   Chapter XVIII. 1-12.

   1. When the grand and lengthened discourse was concluded which the Lord
   delivered after supper, and on the eve of shedding His blood for us, to
   the disciples who were then with Him, and had added the prayer
   addressed to His Father, the evangelist John began thereafter the
   narrative of His passion in these words: "When Jesus had so spoken, He
   went forth with His disciples over the brook Cedron, where was a
   garden, into the which He entered, and His disciples. And Judas also,
   who betrayed Him, knew the place; for Jesus oft-times resorted thither
   with His disciples." What he here relates of the Lord entering the
   garden with His disciples did not take place immediately after He had
   brought the prayer to a close, of which he says, "When Jesus had spoken
   these words:" but certain other incidents were interposed, which are
   passed over by the present evangelist and found in the others; just as
   in this one are found many things on which the others are similarly
   silent in their own narratives. But any one who desires to know how
   they all agree together, and the truth which is advanced by one is
   never contradicted by another, may seek for what he wants, not in these
   present discourses, but in other elaborate treatises; [1803] but he
   will master the subject not by standing and listening, but rather by
   sitting down and reading, or by giving his closest attention and
   thought to one who does so. Yet let him believe before he know, whether
   he be able also to come to such a knowledge in this life, or find it
   impossible through some existing entanglements, that there is nothing
   written by any one evangelist, as far as regards those who have been
   received by the Church into canonical authority, that can be contrary
   to his own or another's equally veracious narrative. At present,
   therefore, let us look at the narrative of the blessed John, which we
   have undertaken to expound, without any comparison with the others, and
   without lingering over anything in it that is already sufficiently
   clear; so that where it is needful to do so, we may the better answer
   the demand. Let us, therefore, not take His words, "When Jesus had
   spoken these words, He went forth with His disciples over the brook
   Cedron, where was a garden, into the which He entered, and His
   disciples," as if it were immediately after the utterance of these
   words that He entered the garden; but let the clause, "When Jesus had
   spoken these words," bear this meaning, that we are not to suppose Him
   entering the garden before He had brought these words to a close.

   2. "Judas also," he says, "who betrayed Him, knew the place; [1804] for
   Jesus oft-times resorted thither with His disciples." There,
   accordingly, the wolf, clad in a sheep's skin, and tolerated among the
   sheep by the profound counsel of the Father of the family, learned
   where he might opportunely scatter the slender flock, and lay his
   coveted snares for the Shepherd. "Judas then," he adds, "having
   received a cohort, and officers from the chief men and the Pharisees,
   cometh thither with lanterns, and torches, and weapons." It was a
   cohort, not of Jews, but of soldiers. We are therefore to understand it
   as having been received from the governor, as if for the purpose of
   securing the person of a criminal, and by preserving the forms of legal
   power, to deter any from venturing to resist his captors: although at
   the same time so great a band had been assembled, and came armed in
   such a way as either to terrify or even attack any one who should dare
   to make a stand in Christ's defense. For only in so far was His power
   concealed and prominence given to His weakness, that these very
   measures were deemed necessary by His enemies to be taken against Him,
   for whose hurt nothing would have sufficed but what was pleasing to
   Himself; in His own goodness making a good use of the wicked, and doing
   what was good in regard to the wicked, that He might transform the evil
   into the good, and distinguish between the good and the evil.

   3. "Jesus, therefore," as the evangelist proceeds to say, "knowing all
   things that should come upon Him, went forth and saith unto them, Whom
   seek ye? They answered Him, Jesus of Nazareth. Jesus saith unto them, I
   am [He]. And Judas also, who betrayed Him, stood with them. As soon
   then as He had said unto them, I am He, they went backward, and fell to
   the ground." Where now were the military cohort, and the servants of
   the chief men and the Pharisees? where the terror and protection of
   weapons? His own single voice uttering the words, "I am [He]," without
   any weapon, smote, repelled, prostrated that great crowd, with all the
   ferocity of their hatred and terror of their arms. For God lay hid in
   that human flesh; and eternal day was so obscured in those human limbs,
   that with lanterns and torches He was sought for to be slain by the
   darkness. "I am [He]," He says; and He casteth the wicked to the
   ground. What will He do when He cometh as judge, who did this when
   giving Himself up to be judged? What will be His power when He cometh
   to reign, who had this power when He came to die? And now everywhere
   through the gospel Christ is still saying, "I am [He];" and the Jews
   are looking for antichrist, that they may go backward and fall to the
   ground, as those who have abandoned what is heavenly, and are hankering
   after the earthly. It was for the very purpose of apprehending Jesus
   that His persecutors accompanied the traitor: they found the One they
   were seeking, for they heard, "I am [He]." Why, then, did they not
   seize Him, but went backward and fell, but just because so He pleased,
   who could do whatever He pleased? But had He never permitted them to
   apprehend Him, they would certainly not have done what they came to do,
   but no more would He be doing what He came to do. They, verily, in
   their mad rage, sought for Him to put Him to death; but He, too, in
   giving Himself to death, was seeking for us. Accordingly, having thus
   shown His power to those who had the will, but not the power, to hold
   Him; let them now hold Him that He may work His own will with those who
   know it not.

   4. "Then asked He them again, Whom seek ye? And they said, Jesus of
   Nazareth. Jesus answered, I have told you that I am [He]. If therefore
   ye seek me, let these go their way: that the saying might be fulfilled
   which He spake, That of those whom Thou hast given me I have lost
   none." "If ye seek me," He says, "let these go their way." He sees His
   enemies, [1805] and they do what He bids them: they let those go their
   way, whom He would not have perish. But were they not afterwards to
   die? How then, if they died now, should He lose them, were it not that
   as yet they did not believe in Him, as all believe who perish not?

   5. "Then Simon Peter, having a sword, drew it, and smote the high
   priest's servant, and cut off his right ear. And the servant's name was
   Malchus." This is the only evangelist who has given us the very name of
   this servant, as Luke is the only one who tells us that the Lord
   touched his ear and healed him. [1806] The interpretation of Malchus
   is, one who is destined to reign. What, then, is signified by the ear
   that was cut off in the Lord's behalf, and healed by the Lord, but the
   renewed hearing that has been pruned of its oldness, that it may
   henceforth be in the newness of the spirit, and not in the oldness of
   the letter? [1807] Who can doubt that he, who had such a thing done for
   him by Christ, was yet destined to reign with Christ? And his being
   found as a servant, pertains also to that oldness that gendereth to
   bondage, which is Agar. [1808] But when healing came, liberty also was
   shadowed forth. Peter's deed, however, was disapproved of by the Lord,
   and He prevented Him from proceeding further by the words: "Put up thy
   sword into the sheath: the cup which my Father hath given me, shall I
   not drink it?" For in such a deed that disciple only sought to defend
   his Master, without any thought of what it was intended to signify. And
   he had therefore to be exhorted to the exercise of patience, and the
   event itself to be recorded as an exercise of understanding. But when
   He says that the cup of suffering was given Him by the Father, we have
   precisely the same truth as that which was uttered by the apostle: "If
   God be for us, who can be against us? He that spared not His own Son,
   but gave Him up for us all." [1809] But the originator of this cup is
   also one with Him who drank it; and hence the same apostle likewise
   says, "Christ loved us, and gave Himself for us an offering and a
   sacrifice to God of a sweet-smelling savor." [1810]

   6. "Then the cohort, and the tribune, and the officers of the Jews,
   took Jesus, and bound Him." They took Him to whom they had never found
   access: for He continued the day, while they remained as darkness;
   neither had they given heed to the words, "Come unto Him, and be
   enlightened." [1811] For had they so approached Him, they would have
   taken Him, not with their hands for the purpose of murder, but with
   their hearts for the purpose of a welcome reception. Now, however, when
   they laid hold of Him in this way, their distance from Him was vastly
   in creased: and they bound Him by whom they themselves ought rather to
   have been loosed. And perhaps there were those among them who then
   fastened their fetters on Christ, and yet were afterwards delivered by
   Him, and could say, "Thou hast loosed my bonds." [1812] Let this be
   enough for to-day; we shall deal, God willing, with what follows in
   another discourse.
     __________________________________________________________________

   [1803] Augustin refers to his books "On the Harmony of the
   Evangelists."

   [1804] The text runs thus: Sciebat, inquit, et Judas, qui tradebat eum,
   locum. Ordo verborum est, Sciebat locum, qui tradebat eum; which could
   not be intelligibly translated into English.--Tr.

   [1805] Thomas Aquinas in the Casena reads here, He commands his
   enemies, and not altogether unsuitably.--Migne.

   [1806] Luke xxii. 51.

   [1807] Rom. vii. 6.

   [1808] Gal. iv. 24.

   [1809] Rom. viii. 31, 32.

   [1810] Eph. v. 2.

   [1811] Ps. xxxiv. 5.

   [1812] Ps. cxvi. 16.
     __________________________________________________________________

   Tractate CXIII.

   Chapter XVIII. 13-27.

   1. After that His persecutors had, through the treason of Judas, taken
   and bound the Lord, who loved us, and gave Himself for us, [1813] and
   whom the Father spared not, but gave Him up for us all: [1814] that we
   may understand that there was no praise due to Judas for the usefulness
   of his treachery, but damnation for the willfulness of his wickedness:
   "They led Him," as John the evangelist tells us, "to Annas first." Nor
   does he withhold the reason for so doing: "For he was father-in-law to
   Caiaphas, who was the high priest that same year. Now Caiaphas was he,"
   he says, "who gave counsel to the Jews, that it was expedient that one
   man should die for the people." And properly enough Matthew, when
   wishing to say the same in fewer words, tells us that He was led to
   Caiaphas; [1815] for He was also taken in the first place to Annas,
   simply because he was his father-in-law; and where we have only to
   understand that such was the very thing that Caiaphas wished to be
   done.

   2. "But Jesus was followed," he says, "by Simon Peter, and another
   disciple." Who that other disciple is, we cannot affirm with
   confidence, because it is left unnoticed here. But it is in this way
   that John usually refers to himself, with the addition, "whom Jesus
   loved." [1816] Perhaps, therefore, it is he also in the present case;
   but whoever it is, let us look at what follows. "And that disciple," he
   says, "was known unto the high priest, and went in with Jesus into the
   palace of the high priest; but Peter stood at the door without. Then
   went out that other disciple, who was known unto the high priest, and
   spake unto her that kept the door, and brought in Peter. Then saith the
   damsel that kept the door unto Peter, Art thou also one of this man's
   disciples? He saith, I am not." Lo, the pillar of greatest strength has
   at a single breath of air trembled to its foundations. Where is now all
   that boldness of the promiser, and his overweening confidence in
   himself beforehand? What now of those words, when he said, "Why cannot
   I follow Thee now? I will lay down my life for Thy sake." [1817] Is
   this the way to follow the Master, to deny his own discipleship? is it
   thus that one's life is laid down for the Lord, when one is frightened
   at a maid-servant's voice, lest it should compel us to the sacrifice?
   But what wonder, if God foretold what was true, and man presumptuously
   imagined what was false? Assuredly in this denial of the Apostle Peter,
   which had now entered on its first stage, we ought to take notice that
   not only is Christ denied by one who says that He is not Christ, but by
   him also who, while really a Christian, himself denies that he is so.
   For the Lord said not to Peter, Thou shalt deny that thou art my
   disciple; but, "Thou shalt deny me." [1818] Him, therefore, he denied,
   when he denied that he was His disciple. And what else did such a form
   of denial imply, but that of his own Christianity? For although the
   disciples of Christ were not yet called by such a name,--because it was
   after His ascension, in Antioch, first that the disciples began to be
   called Christians, [1819] --yet the thing itself, that afterwards
   assumed such a name, already existed, those who were afterwards called
   Christians were already disciples; and this common name, like the
   common faith, they transmitted to their posterity. He, therefore, who
   denied that he was Christ's disciple, denied the reality of the thing,
   of which the being called a Christian was only the name. How many
   afterwards, not to speak of old men and women, whose satiated feelings
   as regards the present life might more easily enable them to brave
   death for the confession of Christ; and not merely the youth of both
   sexes, when of an age at which the exercise of fortitude seems to be
   fairly required; but even boys and girls could do--even as an
   innumerable company of holy martyrs with brave hearts and by a violent
   death entered the kingdom of heaven--what at that moment he was unable
   to do, who received the keys of that kingdom. [1820] It is here we see
   why it was said, "Let these go their way," when He, who hath redeemed
   us by His own blood, gave Himself for us; that the saying which He
   spake might be fulfilled, "Of those whom Thou hast given me I have lost
   none." For assuredly, had Peter gone hence after denying the Christ,
   what else would have awaited him but destruction?

   3. "And the servants and officers stood beside the fire of burning
   coals, for it was cold, and warmed themselves." Though it was not
   winter, it was cold: which is sometimes wont to be the case even at the
   vernal equinox. "And Peter was standing with them, and warming himself.
   The high priest then asked Jesus of His disciples, and of His doctrine.
   Jesus answered him, I spake openly to the world; I always taught in the
   synagogue, and in the temple, whither all the Jews resort, and in
   secret have I said nothing. Why askest thou me? ask those who heard me,
   what I have said unto them: behold, they know what I said." A question
   occurs that ought not to be passed over, how it is that the Lord Jesus
   said, "I spake openly to the world;" and in particular that which He
   afterwards added, "In secret have I said nothing." Did He not, even in
   that latest discourse which He delivered to the disciples after supper,
   say to them, "These things have I spoken unto you in proverbs; but the
   hour cometh, when I shall no more speak unto you in proverbs, but I
   shall show you plainly of my Father?" [1821] If, then, He spake not
   openly even to the more intimate company of His disciples, but gave the
   promise of a time when He would speak openly, how was it that He spake
   openly to the world? And still further, as is also testified on the
   authority of the other evangelists, to those who were truly His own, in
   comparison with others who were not His disciples, He certainly spake
   with much greater plainness when He was alone with them at a distance
   from the multitudes; for then He unfolded to them the parables, which
   He had uttered in obscure terms to others. What then is the meaning of
   the words, "In secret have I said nothing"? It is in this way we are to
   understand His saying, "I spake openly to the world;" as if He had
   said, There were many that heard me. And that word "openly" was in a
   certain sense openly and in another sense not openly. It was openly,
   because many heard Him; and again it was not openly, because they did
   not understand Him. And even what He spake to His disciples apart, He
   certainly spake not in secret. For who speaketh in secret, that
   speaketh before so many persons; as it is written, "At the mouth of two
   or three witnesses shall every word be established:" [1822] especially
   if that be spoken to a few which he wisheth to become known to many
   through them; as the Lord Himself said to the few whom He had as yet,
   "What I tell you in darkness, that speak ye in light; and what ye hear
   in the ear, that preach ye upon the house-tops"? [1823] And accordingly
   the very thing that seemed to be spoken by Himself in secret, was in a
   certain sense not spoken in secret; for it was not so spoken to remain
   unuttered by those to whom it was spoken; but rather so in order to be
   preached in every possible direction. A thing therefore may be uttered
   at once openly, and not openly; or at the same time in secret, and yet
   not in secret, as it is said, "That seeing, they may see, and not see."
   [1824] For how "may they see," save only because it is openly, and not
   in secret; and again, how is it that the same parties "may not see,"
   save that it is not openly, but in secret? Howbeit the very things
   which they had heard without understanding, were such as could not with
   justice or truth be turned into a criminal charge against Him: and as
   often as they tried by their questions to find something whereof to
   accuse Him, He gave them such replies as utterly discomfited all their
   plots, and left no ground for the calumnies they devised. Therefore He
   said, "Why askest thou me? ask those who heard me, what I have said
   unto them: behold, they know what I said."

   4. "And when He had thus spoken, one of the officers who stood by gave
   Jesus a blow with his open hand, saying, Answerest thou the high priest
   so? Jesus answered him, If I have spoken evil, bear witness of the
   evil; but if well, why smitest thou me?" What could be truer, meeker,
   juster, than such an answer? For it is His [reply], from whom the
   prophetic voice had issued before, "Make for thy goal (literally, take
   aim), and advance prosperously and reign, because of truth, and
   meekness, and righteousness." [1825] If we con sider who it was that
   received the blow, might we not well feel the wish that he who struck
   it were either consumed by fire from heaven, or swallowed up by the
   gaping earth, or seized and carried off by devils, or visited with some
   other or still heavier punishment of this kind? For what one of all
   these could not He, who made the world, have commanded by His power,
   had He not wished rather to teach us the patience that overcometh the
   world? Some one will say here, Why did He not do what He Himself
   commanded? [1826] for to one that smote Him, He ought not to have
   answered thus, but to have turned to him the other cheek. Nay, more
   than this, did He not answer truthfully, and meekly, and righteously,
   and at the same time not only prepare His other cheek to him who was
   yet again to smite it, but His whole body to be nailed to the tree? And
   hereby He rather showed, what needed to be shown, namely, that those
   great precepts of His are to be fulfilled not by bodily ostentation,
   but by the preparation of the heart. For it is possible that even an
   angry man may visibly hold out his other cheek. How much better, then,
   is it for one who is inwardly pacified to make a truthful answer, and
   with tranquil mind hold himself ready for the endurance of heavier
   sufferings to come? Happy is he who, in all that he suffers unjustly
   for righteousness' sake, can say with truth, "My heart is ready, O God,
   my heart is ready;" for this it is that gives cause for that which
   follows: "I will sing and I give praise;" [1827] which Paul and
   Barnabas [1828] could do even in the cruellest of bonds.

   5. But let us return to what follows in the Gospel narrative. "And
   Annas sent Him bound unto Caiaphas the high priest." To him, according
   to Matthew's account, He was led at the outset, because he was the high
   priest that year. For both the pontiffs are to be understood as in the
   habit of acting year by year alternately, that is, as chief priests;
   and these were at that time Annas and Caiaphas, as recorded by the
   evangelist Luke, when telling of the time when John, the Lord's
   forerunner, began to preach the kingdom of heaven and to gather
   disciples. For he speaks thus: "Under the high priests Annas and
   Caiaphas, the word of the Lord came upon John, the son of Zacharias, in
   the wilderness," [1829] etc. Accordingly these two pontiffs fulfilled
   their years in turn: and it was the year of Caiaphas when Christ
   suffered. And so, according to Matthew, when He was apprehended, He was
   taken to him; but first, according to John, they came with Him to
   Annas; not because he was his colleague, but his father-in-law. And we
   must suppose that it was by Caiaphas' wish that it was so done; or that
   their houses were so situated, that Annas could not properly be
   overlooked by them as they passed on their way.

   6. But the evangelist, after saying that Annas sent Him bound unto
   Caiaphas, returns to the place of his narrative, where he had left
   Peter, in order to explain what had taken place in Annas' house in
   regard to his threefold denial. "But Peter was standing," he says, "and
   warming himself." He thus repeats what he had already stated before;
   and then adds what follows. "They said therefore unto him, Art thou
   also one of his disciples? He denied, and said, I am not." He had
   already denied once; this is the second time. And then, that the third
   denial might also be fulfilled, "one of the servants of the high
   priest, being his kinsman whose ear Peter cut off, saith, Did I not see
   thee in the garden with him? Peter then denied again, and immediately
   the cock crew." Behold, the prediction of the Physician is fulfilled,
   the presumption of the sick man is brought to the light. For there is
   no performance of what the latter had asserted, "I will lay down my
   life for Thy sake;" but a performance of what the former had predicted,
   "Thou shalt thrice deny me." [1830] But with the completion of Peter's
   threefold denial, let the present discourse be also now completed, that
   hereafter we may make a fresh start with the consideration of what was
   done respecting the Lord before Pontius Pilate the governor.
     __________________________________________________________________

   [1813] Eph. v. 2.

   [1814] Rom. viii. 32.

   [1815] Matt. xxvi. 57.

   [1816] Chap. xiii. 23, and xix. 26.

   [1817] Chap. xiii. 37.

   [1818] Matt. xxvi. 34.

   [1819] Acts xi. 26.

   [1820] Matt. xvi. 19.

   [1821] Chap. xvi. 25.

   [1822] Deut. xix. 15.

   [1823] Matt. x. 27.

   [1824] Mark. iv. 12.

   [1825] Ps. xlv. 4. In the Hebrew text, at the close of verse 4 and
   beginning of verse 5 (Eng. Ver. verses 3 and 4), there is a repetition
   of the word vhdrk, which in both cases is rendered in our English
   Version, "and [in] Thy majesty." By the Septuagint, however, and the
   Vulgate, and here by Augustin, the latter of the two has been
   differently read as a verb, as if pointed vhdrk, in the sense of "Bend
   thy bow," "Take aim," with the acc. omitted. Our English Version
   combines the next two verbs tslch rkv, "ride prosperously" while in the
   above the distinction is preserved, "advance prosperously, ride (as a
   king, reign)."--Tr.

   [1826] Matt. v. 39.

   [1827] Ps. lvii. 7.

   [1828] Here probably we should read Silas, according to Acts xvi.
   25.--Migne.

   [1829] Luke iii. 2.

   [1830] Chap. xiii. 38.
     __________________________________________________________________

   Tractate CXIV.

   Chapter XVIII. 28-32.

   1. Let us now consider, so far as indicated by the evangelist John,
   what was done with, or in regard to, our Lord Jesus Christ, when
   brought before Pontius Pilate the governor. For he returns to the place
   of his narrative where he had left it, to explain the denial of Peter.
   He had already, you know, said, "And Annas sent Him bound unto Caiaphas
   the high priest:" and having returned from where he had dismissed Peter
   as he was warming himself at the fire in the hall, after completing the
   whole of his denial, which was thrice repeated, he says, "Then they
   bring Jesus unto Caiaphas [1831] into the hall of judgment
   (pretorium);" for he had said that He was sent to Caiaphas by his
   colleague and father-in-law Annas. But if to Caiaphas, why into the
   hall of judgment? Nothing else is thereby meant to be understood than
   the place where Pilate the governor dwelt. And therefore, either for
   some urgent reason Caiaphas had proceeded from the house of Annas,
   where both had met to give Jesus a hearing, to the governor's
   pretorium, and had left the hearing of Jesus to his father-in-law; or
   Pilate had made his pretorium in the house of Caiaphas, which was so
   large as to contain separate apartments for its own master, and the
   like for the judge.

   2. "And it was morning; and they themselves," that is, those who
   brought Jesus, "went not into the judgment hall," to wit, into that
   part of the house which Pilate occupied, supposing it to be Caiaphas'
   house. And then in explanation of the reason why they went not into the
   judgment hall, he says, "lest they should be defiled; but that they
   might eat the passover." For it was the commencement of the days of
   unleavened bread: on which they accounted it defilement to enter the
   abode of one of another nation. Impious blindness! Would they,
   forsooth, be defiled by a stranger's abode, and not be defiled by their
   own wickedness? They were afraid of being defiled by the pretorium of a
   foreign judge, and had no fear of defilement from the blood of an
   innocent brother: not to say more than this meanwhile, which was enough
   to fix guilt on the conscience of the wicked. For the additional fact,
   that it was the Lord who was led to death by their impiety, and the
   giver of life that was on the way to be slain, may be charged, not to
   their conscience, but to their ignorance.

   3. "Pilate then went out unto them, and said, What accusation bring ye
   against this man? They answered and said unto him, If he were not a
   malefactor, we would not have delivered him up unto thee." Let the
   question be put to, and the answer come from, those who had been
   delivered from foul spirits, from the sickly who had been healed, the
   lepers who had been cleansed, the deaf who were hearing, the dumb who
   were speaking, the blind who were seeing, the dead who were raised to
   life, and, above all, the foolish who were become wise, whether Jesus
   were a malefactor. But these things were said by those of whom He
   Himself had already foretold by the prophet, "They rewarded me evil for
   good." [1832]

   4. "Then said Pilate unto them, Take ye him, and judge him according to
   your law. The Jews therefore said unto him, It is not lawful for us to
   put any man to death." What is this that their insane cruelty saith?
   Did not they put Him to death, whom they were here presenting for the
   very purpose? Or does the cross, forsooth, fail to kill? Such is the
   folly of those who do not pursue, but persecute wisdom. What then mean
   the words, "It is not lawful for us to put any man to death"? If He is
   a malefactor, why is it not lawful? Did not the law command them not to
   spare malefactors, especially (as they accounted Him to be) those who
   seduced them from their God? [1833] We are, however, to understand that
   they said that it was not lawful for them to put any man to death, on
   account of the sanctity of the festal day, which they had just begun to
   celebrate, and on account of which they were afraid of being defiled
   even by entering the pretorium. Had you become so hardened, false
   Israelites? Were you by your excessive malice so lost to all sense, as
   to imagine that you were unpolluted by the blood of the innocent,
   because you gave it up to be shed by another? Was even Pilate himself
   going to slay Him with his own hands, when made over by you into his
   power for the very purpose? If you did not wish Him to be slain; if you
   did not lay snares for Him; if you did not get Him to be betrayed to
   you for money; if you did not lay hands upon Him, and bind Him, and
   bring Him there; if you did not with your own hands present Him, and
   with your voices demand Him to be slain,--then boast that He was not
   put to death by you. But if in addition to all these former deeds of
   yours, you also cried out, "Crucify, crucify [him];" [1834] then hear
   what it is against you that the prophet proclaims: "The sons of men,
   whose teeth are spears and arrows, and their tongue a sharp sword."
   [1835] These, look you, are the spears, the arrows, the sword,
   wherewith you slew the righteous, when you said that it was not lawful
   for you to put any man to death. Hence it is also that when for the
   purpose of apprehending Jesus the chief priests did not themselves
   come, but sent; yet the evangelist Luke says in the same passage of his
   narrative, "Then said Jesus unto those who were come to him, [namely]
   the chief priests, and captains of the temple, and elders, Be ye come
   out, as against a thief," etc? [1836] As therefore the chief priests
   went not in their own persons, but by those whom they had sent, to
   apprehend Jesus, what else was that but coming themselves in the
   authority of their own order and so all, who cried out with impious
   voices for the crucifixion of Christ, slew Him, not, indeed, directly
   with their own hands, but personally through him who was impelled to
   such a crime by their clamor.

   5. But when the evangelist John adds, "That the saying of Jesus might
   be fulfilled, which He spake, signifying what death He should die:" if
   we would understand such words as referring to the death of the cross,
   as if the Jews had said, "It is not lawful for us to put any man to
   death," for this reason that it was one thing to be put to death, and
   another to be crucified: I do not see how such can be understood as a
   consequence, seeing that this was their answer to the words that Pilate
   had just addressed to them, "Take ye him, and judge him according to
   your law." If it were so, could they not then have taken Him, and
   crucified Him themselves, had they desired by any such form of
   punishment to avoid the putting of Him to death? But who is there that
   may not see the absurdity of allowing those to crucify any one, who
   were not allowed to put any one to death? Nay more, did not the Lord
   Himself call that same death of His, that is, the death of the cross, a
   putting to death, as we read in Mark, where he says, "Behold, we go up
   to Jerusalem; and the Son of man shall be delivered unto the chief
   priests, and unto the scribes; and they shall condemn Him to death, and
   shall deliver Him to the Gentiles: and they shall mock Him, and shall
   spit upon Him, and shall scourge Him, and shall put Him to death, and
   the third day He shall rise again"? [1837] There is no doubt,
   therefore, that in so speaking the Lord signified what death He should
   die: not that He here meant the death of the cross to be understood,
   but that the Jews were to deliver Him up to the Gentiles, or, in other
   words, to the Romans. For Pilate was a Roman, and had been sent by the
   Romans into Judea as governor. That, then, this saying of Jesus might
   be fulfilled, namely, that, being delivered up to them, He should be
   put to death by the Gentiles, as Jesus had foretold would happen;
   therefore when Pilate, who was the Roman judge, wished to hand Him back
   to the Jews, that they might judge Him according to their law, they
   refused to receive Him, saying, "It is not lawful for us to put any man
   to death." And so the saying of Jesus was fulfilled, which He foretold
   concerning His death, that, being delivered up by the Jews, He should
   be put to death by the Gentiles: whose crime was less than that of the
   Jews, who sought by this method to make themselves appear averse to His
   being put to death, to the end that, not their innocence, but their
   madness might be made manifest.
     __________________________________________________________________

   [1831] This reading of the text is also found in "The Harmony of the
   Evangelists," Book iii. chap. 7; but the true biblical reading is now
   ascertained to be, apo tou Kaiapha, "from Caiaphas."--Migne.

   [1832] Ps. xxxv. 12.

   [1833] Deut. xiii. 5. Augustin evidently attaches a wrong meaning to
   the words, Nobis non licet interficere quenquam; as if these Jews
   thereby insinuated that they did not themselves wish Christ's death:
   unaware, seemingly, of the fact, that, on their subjugation by the
   Romans, their own rulers were still allowed to try minor offenses, but
   were deprived of the power of inflicting capital punishment; and that,
   consequently, it was because they were actually bent on putting Him to
   death, and no less penalty would satisfy them, that they thus brought
   Him before the Roman governor.--Tr.

   [1834] Chap. xix. 6.

   [1835] Ps. lvii. 4.

   [1836] Luke xxii. 52.

   [1837] Mark x. 33, 34.
     __________________________________________________________________

   Tractate CXV.

   Chapter XVIII. 33-40.

   1. What Pilate said to Christ, or what He replied to Pilate, has to be
   considered and handled in the present discourse. For after the words
   had been addressed to the Jews, "Take ye him, and judge him according
   to your law," and the Jews had replied, "It is not lawful for us to put
   any man to death, Pilate entered again into the judgment hall, and
   called Jesus, and said unto Him, Art thou the King of the Jews? And
   Jesus answered, Sayest thou this thing of thyself, or did others tell
   it thee of me?" The Lord indeed knew both what He Himself asked, and
   what reply the other was to give; but yet He wished it to be spoken,
   not for the sake of information to Himself, but that what He wished us
   to know might be recorded in Scripture. "Pilate answered, Am I a Jew?
   Thine own nation, and the chief priests, have delivered thee unto me:
   what hast thou done? Jesus answered, My kingdom is not of this world.
   If my kingdom were of this world, then would my servants fight, that I
   should not be delivered to the Jews: but now is my kingdom not from
   hence." This is what the good Master wished us to know; but first there
   had to be shown us the vain notion that men had regarding His kingdom,
   whether Gentiles or Jews, from whom Pilate had heard it; as if He ought
   to have been punished with death on the ground of aspiring to an
   unlawful kingdom; or as those in the possession of royal power usually
   manifest their ill-will to such as are yet to attain it, as if, for
   example, precautions were to be used lest His kingdom should prove
   adverse either to the Romans or to the Jews. But the Lord was able to
   reply to the first question of the governor, when he asked Him, "Art
   thou the King of the Jews?" with the words, "My kingdom is not of this
   world," etc.; but by questioning him in turn, whether he said this
   thing of himself, or heard it from others, He wished by his answer to
   show that He had been charged with this as a crime before him by the
   Jews: laying open to us the thoughts of men, which were all known to
   Himself, that they are but vain; [1838] and now, after Pilate's answer,
   giving them, both Jews and Gentiles, all the more reasonable and
   fitting a reply, "My kingdom is not of this world." But had He made an
   immediate answer to Pilate's question, His reply would have appeared to
   refer to the Gentiles only, without including the Jews, as entertaining
   such an opinion regarding Him. But now when Pilate replied, "Am I a
   Jew? Thine own nation, and the chief priests, have delivered thee to
   me;" he removed from himself the suspicion of being possibly supposed
   to have spoken of his own accord, in saying that Jesus was the king of
   the Jews, by showing that such a statement had been communicated to him
   by the Jews. And then by saying, "What hast thou done?" he made it
   sufficiently clear that this was charged against Him as a crime: as if
   he had said, If thou deniest such kingly claims, what hast thou done to
   cause thy being delivered unto me? As if there would be no ground for
   wonder that one should be delivered up to a judge for punishment, who
   proclaimed himself a king; but if no such assertion were made, it
   became needful to inquire of Him, what else, if anything, He had done,
   that He should thus deserve to be delivered unto the judge.

   2. Hear then, ye Jews and Gentiles; hear, O circumcision; hear, O
   uncircumcision; hear, all ye kingdoms of the earth: I interfere not
   with your government in this world, "My kingdom is not of this world."
   Cherish ye not the utterly vain terror that threw Herod the elder into
   consternation when the birth of Christ was announced, and led him to
   the murder of so many infants in the hope of including Christ in the
   fatal number, [1839] made more cruel by his fear than by his anger: "My
   kingdom," He said, "is not of this world." What would you more? Come to
   the kingdom that is not of this world; come, believing, and fall not
   into the madness of anger through fear. He says, indeed, prophetically
   of God the Father, "Yet have I been appointed king by Him upon His holy
   hill of Zion;" [1840] but that hill of Zion is not of this world. For
   what is His kingdom, save those who believe in Him, to whom He says,
   "Ye are not of the world, even as I am not of the world"? And yet He
   wished them to be in the world: on that very account saying of them to
   the Father, "I pray not that Thou shouldest take them out of the world,
   but that Thou shouldest keep them from the evil." [1841] Hence also He
   says not here, "My kingdom is not" in this world; but, "is not of this
   world." And when He proved this by saying, "If my kingdom were of this
   world, then would my servants fight, that I should not be delivered to
   the Jews," He saith not, "But now is my kingdom not" here, but, "is not
   from hence." For His kingdom is here until the end of the world, having
   tares intermingled therewith until the harvest; for the harvest is the
   end of the world, when the reapers, that is to say, the angels, shall
   come and gather out of His kingdom everything that offendeth; [1842]
   which certainly would not be done, were it not that His kingdom is
   here. But still it is not from hence; for it only sojourns as a
   stranger in the world: because He says to His kingdom, "Ye are not of
   the world, but I have chosen you out of the world." [1843] They were
   therefore of the world, so long as they were not His kingdom, but
   belonged to the prince of this world. Of the world therefore are all
   mankind, created indeed by the true God, but generated from Adam as a
   vitiated and condemned stock; and there are made into a kingdom no
   longer of the world, all from thence that have been regenerated in
   Christ. For so did God rescue us from the power of darkness, and
   translate us into the kingdom of the Son of His love: [1844] and of
   this kingdom it is that He saith, "My kingdom is not of this world;"
   or, "My kingdom is not from hence."

   3. "Pilate therefore said unto Him, Art thou a king then? Jesus
   answered, Thou sayest that I am a king." Not that He was afraid to
   confess Himself a king, but "Thou sayest" has been so balanced that He
   neither denies Himself to be a king (for He is a king whose kingdom is
   not of this world), nor does He confess that He is such a king as to
   warrant the supposition that His kingdom is of this world. For as this
   was the very idea in Pilate's mind when he said, "Art thou a king
   then?" so the answer he got was, "Thou sayest that I am a king." For it
   was said, "Thou sayest," as if it had been said, Carnal thyself, thou
   sayest it carnally.

   4. Thereafter He adds, "To this end was I born, and for this cause came
   I into the world, that I should bear witness unto the truth."** [1845]
   Whence it is evident that He here referred to His own temporal
   nativity, when by becoming incarnate He came into the world, and not to
   that which had no beginning, whereby He was God through whom the Father
   created the world. For this, then, that is, on this account, He
   declared that He was born, and to this end He came into the world, to
   wit, by being born of the Virgin, that He might bear witness unto the
   truth. But because all men have not faith, [1846] He still further
   said, "Every one that is of the truth heareth my voice." He heareth,
   that is to say, with the ears of the inward man, or, in other words, He
   obeyeth my voice, which is equivalent to saying, He believeth me. When
   Christ, therefore, beareth witness unto the truth, He beareth witness,
   of course, unto Himself; for from His own lips are the words, "I am the
   truth;" [1847] as He said also in another place, "I bear witness of
   myself." [1848] But when He said, "Every one that is of the truth
   heareth my voice," He commendeth the grace whereby He calleth according
   to His own purpose. Of which purpose the apostle says, "We know that
   all things work together for good to them that love God, to those who
   are called according to the purpose of God," [1849] to wit, the purpose
   of Him that calleth, not of those who are called; which is put still
   more clearly in another place in this way, "Labor together in the
   gospel according to the power of God, who saveth us and calleth us with
   His holy calling, not according to our works, but according to His own
   purpose and grace." [1850] For if our thoughts turn to the nature
   wherein we have been created, inasmuch as we were all created by the
   Truth, who is there that is not of the truth? But it is not all to whom
   it is given of the truth to hear, that is, to obey the truth, and to
   believe in the truth; while in no case certainly is there any preceding
   of merit, lest grace should cease to be grace. For had He said, Every
   one that heareth my voice is of the truth, then it would be supposed
   that he was declared to be of the truth because he conforms to the
   truth; it is not this, however, that He says, but, "Every one that is
   of the truth heareth my voice." And in this way he is not of the truth
   simply because he heareth His voice; but only on this account he
   heareth, because he is of the truth, that is, because this is a gift
   bestowed on him of the truth. And what else is this, but that by
   Christ's gracious bestowal he believeth on Christ?

   5. "Pilate said unto Him, What is truth?" Nor did he wait to hear the
   answer; but "when he had said this, he went out again unto the Jews,
   and said unto them, I find in him no fault. But ye have a custom that I
   should release unto you one at the passover: will ye therefore that I
   release unto you the King of the Jews?" I believe when Pilate said,
   "What is truth?" there immediately occurred to his mind the custom of
   the Jews, according to which he was wont to release unto them one at
   the passover; and therefore he did not wait to hear Jesus' answer to
   his question, What is truth? to avoid delay on recollecting the custom
   whereby He might be released unto them during the passover--a thing
   which it is clear he greatly desired. It could not, however, be torn
   from his heart that Jesus was the King of the Jews, but was fixed
   there, as in the superscription, by the truth itself, whereof he had
   just inquired what it was. "But on hearing this, they all cried again,
   saying, Not this man, but Barabbas. Now Barabbas was a robber." We
   blame you not, O Jews, for liberating the guilty during the passover,
   but for slaying the innocent; and yet unless that were done, the true
   passover would not take place. But a shadow of the truth was retained
   by the erring Jews, and by a marvellous dispensation of divine wisdom
   the truth of that same shadow was fulfilled by deluded men; because in
   order that the true passover might be kept, Christ was led as a sheep
   to the sacrificial slaughter. Hence there follows the account of the
   injurious treatment received by Christ at the hands of Pilate and his
   cohort; but this must be taken up in another discourse.
     __________________________________________________________________

   [1838] Ps. xciv. 11.

   [1839] Matt. ii. 3, 16.

   [1840] Ps. ii. 6.

   [1841] Chap. xvii. 16, 15.

   [1842] Matt. xiii. 38-41.

   [1843] Chap. xv. 19.

   [1844] Col. i. 13.

   [1845] The verse quoted reads in Latin, "Ego in hoc natus sum, et ad
   hoc veni," etc.; and in reference to the words, in hoc, Augustin goes
   on to say, in the passage marked * * . "We are not to lengthen the
   syllable [vowel] of this pronoun when He says, In hoc natus sum, as if
   He meant to say, In this thing was I born; but to shorten it, as if He
   had said, Ad hanc rem natus sum, vel ad hoc natus sum (for this thing
   was I born), just as He says, Ad hoc veni in mundum (for this came I
   into the world). For in the Greek Gospel there is no ambiguity in this
   expression," the Greek having eis touto. This passage is interesting
   only to Latin scholars, as showing that in ordinary parlance they
   marked, in Augustin's time, the distinction between hoc of the abl. and
   hoc of the nom. or acc.--Tr.

   [1846] 2 Thess. iii. 2.

   [1847] Chap. xiv. 6.

   [1848] Chap. viii. 18.

   [1849] Rom. viii. 28.

   [1850] 2 Tim. i. 8, 9.
     __________________________________________________________________

   Tractate CXVI.

   Chapter XIX. 1-16.

   1. On the Jews crying out that they did not wish Jesus to be released
   unto them at the passover, but Barabbas the robber; not the Saviour,
   but the murderer; not the Giver of life, but the destroyer,--"then
   Pilate took Jesus and scourged Him." We must believe that Pilate acted
   thus for no other reason than that the Jews, glutted with the injuries
   done to Him, might consider themselves satisfied, and desist from madly
   pursuing Him even unto death. With a similar intention was it that, as
   governor, he also permitted his cohort to do what follows, or even
   perhaps ordered them, although the evangelist is silent on the subject.
   For he tells us what the soldiers did thereafter, but not that Pilate
   ordered it. "And the soldiers," he says, "platted a crown of thorns,
   and put it on His head, and they clothed Him with a purple robe. And
   they came to Him and said, Hail, King of the Jews! And they smote Him
   with their hands." Thus were fulfilled the very things which Christ had
   foretold of Himself; thus were the martyrs moulded for the endurance of
   all that their persecutors should be pleased to inflict; thus, by
   concealing for a time the terror of His power, He commended to us the
   prior imitation of His patience; thus the kingdom which was not of this
   world overcame that proud world, not by the ferocity of fighting, but
   by the humility of suffering; and thus the grain of corn that was yet
   to be multiplied was sown amid the horrors of shame, that it might come
   to fruition amid the wonders of glory.

   2. "Pilate went forth again, and saith unto them, Behold, I bring him
   forth, that ye may know that I find no fault in him. Then came Jesus
   forth, wearing the crown of thorns and the purple robe. And he saith
   unto them, Behold the man!" Hence it is apparent that these things were
   done by the soldiers not without Pilate's knowledge, whether it was
   that he ordered them or only permitted them, namely, for the reason we
   have stated above, that His enemies might all the more willingly drink
   in the sight of such derisive treatment, and cease to thirst further
   for His blood. Jesus goes forth to them wearing the crown of thorns and
   the purple robe, not resplendent in kingly power, but laden with
   reproach; and the words are addressed to them, Behold the man! If you
   hate your king, spare him now when you see him sunk so low; he has been
   scourged, crowned with thorns, clothed with the garments of derision,
   jeered at with the bitterest insults, struck with the open hand; his
   ignominy is at the boiling point, let your ill-will sink to zero. But
   there is no such cooling on the part of the latter, but rather a
   further increase of heat and vehemence.

   3. "When the chief priests, therefore, and attendants saw Him, they
   cried out, saying, Crucify, crucify him. Pilate saith unto them Take ye
   him and crucify him; for I find no fault in him. The Jews answered him,
   We have a law, and by the law he ought to die because he made himself
   the Son of God." Behold another and still greater ground of hatred. The
   former, indeed, seemed but a small matter, as that shown towards the
   usurpation, by an unlawful act of daring, of the royal power; and yet
   of neither did Jesus falsely claim possession, but each of them is
   truly His as both the only-begotten Son of God, and by Him appointed
   King upon His holy hill of Zion; and both might He now have shown to be
   His, were it not that in proportion to the greatness of His power, He
   preferred to manifest the corresponding greatness of His patience.

   4. "When Pilate, therefore, heard that saying, he was the more afraid;
   and entered again into the judgment hall, and saith unto Jesus, Whence
   art thou? But Jesus gave him no answer." It is found, in comparing the
   narratives of all the evangelists, that this silence on the part of our
   Lord Jesus Christ took place more than once, both before the chief
   priests and before Herod, to whom, as Luke intimates, Pilate had sent
   Him for a hearing, and before Pilate himself; [1851] so that it was not
   in vain that the prophecy regarding Him had preceded, "As the lamb
   before its shearer was dumb, so He opened not His mouth," [1852]
   especially on those occasions when He answered not His questioners. For
   although He frequently replied to questions addressed to Him, yet
   because of those in regard to which He declined making any reply, the
   metaphor of the lamb is supplied, in order that in His silence He might
   be accounted not as guilty, but innocent. When, therefore, He was
   passing through the process of judgment, wherever He opened not His
   mouth it was in the character of a lamb that He did so; that is, not as
   one with an evil conscience who was convicted of his sins, but as one
   who in His meekness was sacrificed for the sins of others.

   5. "Then saith Pilate unto Him, Speakest thou not unto me? knowest thou
   not that I have power to crucify thee, and have power to release thee?
   Jesus answered: Thou wouldest have no power against me, except it were
   given thee from above: therefore he that delivered me unto thee hath
   the greater sin." Here, you see, He replied; and yet wherever He
   replied not, it is not as one who is criminal or cunning, but as a
   lamb; that is, in simplicity and innocence He opened not His mouth.
   Accordingly, where He made no answer, He was silent as a sheep; where
   He answered, He taught as the Shepherd. Let us therefore set ourselves
   to learn what He said, what He taught also by the apostle, that "there
   is no power but of God;" [1853] and that he is a greater sinner who
   maliciously delivereth up to the power the innocent to be slain, than
   the power itself, if it slay him through fear of another power that is
   greater still. Of such a sort, indeed, was the power which God had
   given to Pilate, that he should also be under the power of Cæsar.
   Wherefore "thou wouldest have," He says, "no power against me," that
   is, even the little measure thou really hast, "except" this very
   measure, whatever its amount, "were given thee from above." But knowing
   as I do its amount, for it is not so great as to render thee altogether
   independent, "therefore he that delivered me unto thee hath the greater
   sin." He, indeed, delivered me to thy power at the bidding of envy,
   whilst thou art to exercise thy power upon me through the impulse of
   fear. And yet not even through the impulse of fear ought one man to
   slay another, especially the innocent; nevertheless to do so by an
   officious zeal is a much greater evil than under the constraint of
   fear. And therefore the truth-speaking Teacher saith not, "He that
   delivered me to thee," he only hath sin, as if the other had none; but
   He saith, "hath the greater sin," letting him understand that he
   himself was not exempt from blame. For that of the latter is not
   reduced to nothing because the other is greater.

   6. "Hence Pilate sought to release Him." What is to be understood by
   the word here used, "hence," [1854] as if he had not been seeking to do
   so before? Read what precedes, and thou wilt find that he had already
   for some time been seeking to release Jesus. By the original word,
   [1855] therefore, we are to understand, on this account, that is, for
   this reason, that he might not contract sin by slaying an innocent man
   who had been delivered into his hands, even though his sin would be
   less than that of the Jews, who delivered Him to him to be put to
   death. "From thence," [1856] therefore, that is, for this reason, that
   he might not commit such a sin, "he sought" not now for the first time,
   but from the beginning, "to release Him."

   7. "But the Jews cried out, saying, If thou let this man go, thou art
   not Cæsar's friend: whosoever maketh himself a king, speaketh against
   Cæsar." They thought to inspire Pilate with greater fear by terrifying
   him about Cæsar, in order that he might put Christ to death, than
   formerly when they said, "We have the law, and by the law he ought to
   die, because he made himself the Son of God." It was not their law,
   indeed, that impelled him through fear to the deed of murder, but
   rather it was his fear of the Son of God that held him back from the
   crime. But now he could not set Cæsar, who was the author of his own
   power, at nought, in the same way as the law of another nation.

   8. As yet, however, the evangelist proceeds to say: "But when Pilate
   heard these sayings, he brought Jesus forth, and sat down before the
   tribunal, in a place that is called the Pavement, [1857] but in the
   Hebrew, Gabbatha. And it was the preparation [1858] of the passover,
   and about the sixth hour." The question, at what hour the Lord was
   crucified, because of the testimony supplied by another evangelist, who
   says, "And it was the third hour, and they crucified Him," [1859] we
   shall consider as we can, if the Lord please, when we are come to the
   passage itself where His crucifixion is recorded. [1860] When Pilate,
   therefore, had sat down before the tribunal, "he saith unto the Jews,
   Behold your king! But they cried out, Away with him, away with him,
   crucify him. Pilate said unto them, Shall I crucify your king?" As yet
   he tries to overcome the terror with which they had inspired him about
   Cæsar, by seeking to break them from their purpose on the ground of the
   ignominy it brought on themselves, with the words, "Shall I crucify
   your king?" when he failed to soften them on the ground of the ignominy
   done to Christ; but by and by he is overcome by fear.

   9. For "the chief priests answered, We have no king but Cæsar. Then
   delivered he Him therefore unto them to be crucified." For he would
   have every appearance of acting against Cæsar if, on their declaration
   that they had no king but Cæsar, he were wishing to impose on them
   another king by releasing without punishment one whom for these very
   attempts they had delivered unto him to be put to death. "Therefore he
   delivered Him unto them to be crucified." But was it, then, anything
   different that he had previously desired when he said, "Take ye him,
   and crucify him;" or even earlier still, "Take ye him, and judge him
   according to your law?" And why did they show so great reluctance, when
   they said, "It is not lawful for us to put any man to death," [1861]
   and were in every way urgent to have Him slain not by themselves, but
   by the governor, and therefore refused to receive Him for the purpose
   of putting Him to death, if now for the same purpose they actually do
   receive Him? Or if such be not the case, why was it said, "Then
   delivered he Him therefore unto them to be crucified?" Or is it of any
   importance? Plainly it is. For it was not said, "Then delivered he Him
   therefore unto them" that they might crucify Him, but "that He might be
   crucified," that is, that He might be crucified by the judicial
   sentence and power of the governor. But it is for this reason that the
   evangelist has said that He was delivered to them, that he might show
   that they were implicated in the crime from which they tried to hold
   themselves aloof; for Pilate would have done no such thing, save to
   implement what he perceived to be their fixed desire. The words,
   however, that follow, "And they took Jesus, and led Him away," may now
   refer to the soldiers, the attendants of the governor. For it is more
   clearly stated afterwards, "When the soldiers therefore had crucified
   Him," [1862] although the evangelist properly does so even when he
   attributes the whole to the Jews, for they it was that received what
   they had with the utmost greediness demanded, and they it was that did
   all that they compelled to be done. But the events that follow must be
   made the subject of consideration in another discourse.
     __________________________________________________________________

   [1851] Matt. xxvi. 63, xxvii. 14; Mark xiv. 61, xv. 5; Luke xxiii. 7-9;
   John xix. 9.

   [1852] Isa. liii. 7.

   [1853] Rom. xiii. 1.

   [1854] Exinde: Greek, ektoutou; literally. "therefrom."--Tr.

   [1855] Exinde: Greek, ektoutou; literally. "therefrom."--Tr.

   [1856] Exinde: Greek, ektoutou; literally. "therefrom."--Tr.

   [1857] Lithostrotos.

   [1858] Parasceve; Greek, paraskeue.

   [1859] Mark xv. 25.

   [1860] See below, Tract. CXVII. secs. 1, 2.

   [1861] Chap. xviii. 31.

   [1862] Chap. xix. 23.
     __________________________________________________________________

   Tractate CXVII.

   Chapter XIX. 17-22.

   1. On Pilate's judgment and condemnation before the tribunal, they took
   the Lord Jesus Christ, about the sixth hour, and led Him away. "And He,
   bearing His cross, went forth into the place that is called Calvary,
   but in Hebrew, Golgotha; where they crucified Him." What else, then, is
   the meaning of the evangelist Mark saying, "And it was the third hour,
   and they crucified Him," [1863] but this, that the Lord was crucified
   at the third hour by the tongues of the Jews, at the sixth hour by the
   hands of the soldiers? That we may understand that the fifth hour was
   now completed, and there was some beginning made of the sixth, when
   Pilate took his seat before the tribunal, which is expressed by John as
   "about [1864] the sixth hour;" and when He was led forth, and nailed to
   the tree with the two robbers, and the events recorded were enacted
   beside His cross, the completion of the sixth hour was fully reached,
   being the hour from which, on to the ninth, the sun was obscured, and
   the darkness took place, we have it jointly attested on the authority
   of the three evangelists, Matthew, Mark, and Luke. [1865] But as the
   Jews attempted to transfer the crime of slaying Christ from themselves
   to the Romans, that is to say, to Pilate and his soldiers, therefore
   Mark suppresses the hour at which Christ was crucified by the soldiers,
   and which then began to enter upon the sixth, and remembers rather to
   give an express place to the third hour, at which they are understood
   to have cried out before Pilate, "Crucify, crucify him" (verse 6), that
   it not only may be seen that the former crucified Jesus, namely, the
   soldiers who hung Him on the tree at the sixth hour, but the Jews also,
   who at the third hour cried out to have Him crucified.

   2. There is also another solution of this question, that we should not
   here understand the sixth hour of the day, because John says not, And
   it was about the sixth hour of the day, or about the sixth hour, but
   says, "And it was the parasceve of the passover, about the sixth hour"
   (ver. 14). And parasceve is in Latin præparatio (preparation); but the
   Jews are fonder of using the Greek words in observances of this sort,
   even those of them who speak Latin rather than Greek. It was therefore
   the preparation of the passover. But "our passover, Christ," as the
   apostle says, "has been sacrificed;" [1866] and if we reckon the
   preparation of this passover from the ninth hour of the night (for then
   the chief priests seem to have given their verdict for the sacrifice of
   the Lord, when they said, "He is guilty of death," [1867] and when the
   hearing of His case was still proceeding in the high priest's house:
   whence there is a kind of harmony in understanding that therewith began
   the preparation of the true passover, whose shadow was the passover of
   the Jews, that is, of the sacrificing of Christ, when the priests gave
   their sentence that He was to be sacrificed), certainly from that hour
   of the night, which is conjectured to have been then the ninth, on to
   the third hour of the day, when the evangelist Mark testifies that
   Christ was crucified, there are six hours, three of the night, and
   three of the day. Hence in the case of this parasceve of the passover,
   that is, the preparation of the sacrifice of Christ, which began with
   the ninth hour of the night, it was about the sixth hour; that is to
   say, the fifth hour was completed, and the sixth had already begun to
   run, when Pilate ascended the tribunal: for that same preparation,
   which had begun with the ninth hour of the night, still continued till
   the sacrifice of Christ, which was the event in course of preparation,
   was completed, which took place at the third hour, according to Mark,
   not of the preparation, but of the day; while it was also the sixth
   hour, not of the day, but of the preparation, by reckoning, of course,
   six hours from the ninth hour of the night to the third of the day. Of
   these two solutions of this difficult question let each choose the one
   that pleases him. But one will judge better what to choose who reads
   the very elaborate discussions on "The Harmony of the Evangelists."
   [1868] And if other solutions of it can also be found, the stability of
   gospel truth will have a more cumulative defense against the calumnies
   of unbelieving and profane vanity. And now, after these brief
   discussions, let us return to the narrative of the evangelist John.

   3. "And they took Jesus," he says, "and led Him away; and He, bearing
   His cross, went forth unto the place that is called Calvary, in the
   Hebrew, Golgotha; where they crucified Him." Jesus, therefore, went to
   the place where He was to be crucified, bearing His cross. A grand
   spectacle! but if it be impiety that is the onlooker, a grand
   laughing-stock; if piety, a grand mystery: if impiety be the onlooker,
   a grand demonstration of ignominy; if piety, a grand bulwark of faith:
   if it is impiety that looketh on, it laughs at the King bearing, in
   place of His kingly rod, the tree of His punishment; if it is piety, it
   sees the King bearing the tree for His own crucifixion, which He was
   yet to affix even on the foreheads of kings, exposed to the
   contemptuous glances of the impious in connection with that wherein the
   hearts of saints were thereafter to glory. For to Paul, who was yet to
   say, "But God forbid that I should glory, save in the cross of our Lord
   Jesus Christ," [1869] He was commending that same cross of His by
   carrying it on His own shoulders, and bearing the candelabrum of that
   light that was yet to burn, and not to be placed under a bushel. [1870]
   "Bearing," therefore, "His cross, He went forth into the place that is
   called Calvary, in the Hebrew, Golgotha; where they crucified Him, and
   two others with Him on either side one, and Jesus in the midst." These
   two, as we have learned in the narrative of the other evangelists, were
   thieves with whom He was crucified, and between whom He was fixed,
   [1871] whereof the prophecy sent before had declared, "And He was
   numbered among the transgressors." [1872]

   4. "And Pilate wrote a title also, and put it on the cross, and the
   writing was, Jesus of Nazareth, the King of the Jews. This title then
   read many of the Jews: for the place where Jesus was crucified was nigh
   to the city: and it was written in Hebrew, Greek, and Latin, The King
   of the Jews." For these three languages were conspicuous in that place
   beyond all others: the Hebrew on account of the Jews, who gloried in
   the law of God; the Greek, because of the wise men among the Gentiles;
   and the Latin, on account of the Romans, who at that very time were
   exercising sovereign power over many and almost all countries.

   5. "Then said the chief priests of the Jews unto Pilate, Write not, The
   King of the Jews; but that he said, I am King of the Jews. Pilate
   answered, What I have written I have written." Oh the ineffable power
   of the working of God, even in the hearts of the ignorant! Was there
   not some hidden voice that sounded through Pilate's inner man with a
   kind, if one may so say, of loud-toned silence, the words that had been
   prophesied so long before in the very letter of the Psalms, "Corrupt
   not the inscription of the title"? [1873] Here, then, you see, he
   corrupted it not; what he has written he has written. But the high
   priests, who wished it to be corrupted, what did they say? "Write not,
   The King of the Jews; but that he said, I am King of the Jews." What is
   it, madmen, that you say? Why do you oppose the doing of that which you
   are utterly unable to alter? Will it by any such means become the less
   true that Jesus said, "I am King of the Jews"? If that cannot be
   tampered with which Pilate has written, can that be tampered with which
   the truth has uttered? But is Christ king only of the Jews, or of the
   Gentiles also? Yes, of the Gentiles also. For when He said in prophecy,
   "I am set king by Him upon His holy hill of Zion, declaring the decree
   of the Lord," that no one might say, because of the hill of Zion, that
   He was set king over the Jews alone, He immediately added, "The Lord
   said unto me, Thou art my Son; this day have I begotten Thee. Ask of
   me, and I will give Thee the Gentiles for Thine inheritance, and the
   uttermost parts of the earth for Thy possession." [1874] Whence He
   Himself, speaking now with His own lips among the Jews, said, "Other
   sheep I have which are not of this fold; them also I must bring, and
   they shall hear my voice, and there shall be one flock and one
   Shepherd." [1875] Why then would we have some great mystery [1876] to
   be understood in this superscription, wherein it was written, "King of
   the Jews," if Christ is king also of the Gentiles? For this reason,
   because it was the wild olive tree that was made partaker of the
   fatness of the olive tree, and not the olive tree that was made
   partaker of the bitterness of the wild olive tree. [1877] For inasmuch
   as the title, "King of the Jews," was truthfully written regarding
   Christ, who are they that are to be understood as the Jews but the seed
   of Abraham, the children of the promise, who are also the children of
   God? For "they," saith the apostle, "who are the children of the flesh,
   these are not the children of God; but the children of the promise are
   counted for the seed." [1878] And the Gentiles were those to whom he
   said, "But if ye be Christ's, then are ye Abraham's seed, and heirs
   according to the promise." [1879] Christ therefore is king of the Jews,
   but of those who are Jews by the circumcision of the heart, in the
   spirit, and not in the letter; whose praise is not of men, but of God;
   [1880] who belong to the Jerusalem that is free, our eternal mother in
   heaven, the spiritual Sarah, who casteth out the bond maid and her
   children from the house of liberty. [1881] And therefore what Pilate
   wrote he wrote, because what the Lord said He said.
     __________________________________________________________________

   [1863] Mark xv. 25.

   [1864] Quasi.

   [1865] Matt. xxvii. 45; Mark xv. 33; and Luke xxiii. 44.

   [1866] 1 Cor. v. 7.

   [1867] Matt. xxvi. 66.

   [1868] "On the Harmony of the Evangelists," Book iii. chap. xiii. secs.
   40-50.

   [1869] Gal. vi. 14.

   [1870] Matt. v. 15.

   [1871] Matt. xxvii. 38; Mark xv. 27; and Luke xxiii. 33.

   [1872] Isa. liii. 12.

   [1873] Ps. lvii., lviii.

   [1874] Ps. ii. 6-8.

   [1875] Chap. x. 16.

   [1876] Sacramentum.

   [1877] Rom. xi. 17.

   [1878] Rom. ix. 7, 8.

   [1879] Gal. iii. 29.

   [1880] Rom. ii. 29.

   [1881] Gal. iv. 22-31.
     __________________________________________________________________

   Tractate CXVIII.

   Chapter XIX. 23, 24.

   1. The things that were done beside the Lord's cross, when at length He
   was now crucified, we would take up, in dependence on His help, in the
   present discourse. "Then the soldiers, when they had crucified Him,
   took His garments, and made four parts, to every soldier a part; and
   also His coat: now the coat was without seam, woven from the top
   throughout. They said therefore among themselves, Let us not rend it,
   but cast lots for it, whose it shall be: that the scripture might be
   fulfilled, which saith, They parted my raiment among them, and for my
   vesture they did cast lots." It was done as the Jews wished; not that
   it was they themselves, but the soldiers who obeyed Pilate, who himself
   acted as judge, that crucified Jesus: and yet if we reflect on their
   wills, their plots, their endeavors, their delivering up, and, lastly,
   on their extorting clamors, it was the Jews certainly, more than any
   else, who crucified Jesus.

   2. But we must not speak in a mere cursory way of the partition and
   dividing by lot of His garments. For although all the four evangelists
   make mention thereof, yet the others do so more briefly than John: and
   their notice of it is obscure, while his is in the plainest manner
   possible. For Matthew says, "And after they crucified Him, they parted
   His garments, casting lots." [1882] Mark: "And they crucified Him, and
   parted His garments, casting lots upon them, what every man should
   take." [1883] Luke: "And they parted His raiment, and cast lots."
   [1884] But John has told us also how many parts they made of His
   garments, namely, four, that they might take one part apiece. From
   which it is apparent that there were four soldiers, who obeyed the
   governor's orders in crucifying Him. For he plainly says: "Then the
   soldiers, when they had crucified Him, took His garments, and made four
   parts, to every soldier a part; and likewise the coat," where there is
   understood, they took: so that the meaning is, they took His garments,
   and made four parts, to every soldier a part; and they took also His
   coat. And he so spake, that we might see that there was no lot cast on
   His other garments; but His coat, which they took along with the
   others, they did not similarly divide. For in regard to it he proceeds
   to explain, "Now the coat was without seam, woven from the top
   throughout." And then telling us why they cast lots on it, he says,
   "They said therefore among themselves, Let us not rend it, but cast
   lots for it, whose it shall be." Hence it is clear that in the case of
   the other garments they had equal parts, so that there was no need to
   cast lots: but that as regards this one, they could not have had a part
   each without rending it, and thereby possessing themselves only of
   useless fragments of it; to prevent which, they preferred letting it
   come to one of them by lot. The account given by this evangelist is
   also in harmony with the testimony of prophecy, which he likewise
   immediately subjoins, saying, "That the scripture might be fulfilled
   which saith, They parted my raiment among them, and for my vesture they
   did cast lots." For He says not, they cast lots, but "they parted:" nor
   does He say, casting lots they parted; but while making no mention
   whatever of the lot in regard to the rest of the garments, He
   afterwards said, "and for my vesture they did cast lots," in reference
   solely to the coat that remained. On which I shall speak as He Himself
   enables me, after I have first refuted the calumny, which may possibly
   arise, as if the evangelists disagreed with one another, by showing
   that the words of none of the others are inconsistent with the
   narrative of John.

   3. For Matthew, in saying, "They parted His garments, casting lots,"
   wished it to be understood, that in the whole affair of parting the
   garments, the coat was also included, on which they cast lots; for in
   course of parting all the garments, of which it also was one, on it
   alone they cast lots. To the same purpose also are the words of Luke:
   "Parting His garments, they cast lots;" for in the process of parting
   they came to the coat whereon the lot was cast, that the entire parting
   of His garments among them might be completed. And what difference is
   there whether it is said, "Parting they cast lots," according to Luke;
   or, "They parted, casting the lot," according to Matthew: unless it be
   that Luke, in saying "lots," used the plural for the singular
   number,--a form of speech that is not unusual in the Holy Scriptures,
   although some copies are found to have "lot," [1885] and not "lots"?
   Mark, therefore, is the only one who seems to have introduced any kind
   of difficulty; for in saying, "Casting the lot upon them, what every
   man should take," his words seem to imply, as if the lot was cast on
   all the garments, and not on the coat alone. But here also brevity is
   the cause of the obscurity; for the words, "Casting the lot upon them,"
   are as if it were said, Casting the lot when they were in the process
   of division; which was also the case. For the partition of all His
   garments would not have been complete, had it not been declared by lot
   which of them also should get possession of the coat, so as thereby to
   bring any contention on the part of the dividers to an end, or rather
   prevent any such from arising. In saying, therefore, "What every man
   should take," so far as that has to do with the lot, we must not take
   it as referring to all the garments that were divided; for the lot was
   cast, who should take the coat: whereof having omitted to describe the
   particular form, and how, in the equal division that was made of the
   parts, it remained by itself, in order, without being rent, to be
   awarded by lot, he therefore made use of the expression, "what every
   man should take," in other words, who it was that should take it: as if
   the whole were thus expressed, They parted His garments, casting the
   lot upon them, who should take the coat, which had remained over in
   addition to their equal shares of the rest.

   4. Some one, perhaps, may inquire what is signified by the division
   that was made of His garments into so many parts, and of the casting of
   lots for the coat. The raiment of the Lord Jesus Christ parted into
   four, symbolized His quadripartite Church, as spread abroad over the
   whole world, which consists of four quarters, and equally, that is to
   say, harmoniously, distributed over all these quarters. On which
   account He elsewhere says, that He will send His angels to gather His
   elect from the four winds: [1886] and what is that, but from the four
   quarters of the world, east, west, north, and south? But the coat, on
   which lots were cast, signifies the unity of all the parts, which is
   contained in the bond of charity. And when the apostle is about to
   speak of charity, he says, "I show you a more excellent way;" [1887]
   and in another place, "To know also the love of Christ, which far
   excelleth knowledge;" [1888] and still further elsewhere, "And above
   all these things charity which is the bond of perfectness." [1889] If,
   then, charity both has a more excellent way, and far excelleth
   knowledge, and is enjoined above all things, it is with great propriety
   that the garment, by which it is signified, is represented as woven
   from the top. [1890] And it was without seam, that its sewing might
   never be separated; and came into the possession of one man, because He
   gathereth all into one. Just as in the case of the apostles, who formed
   the exact number of twelve, in other words, were divisible into four
   parts of three each, when the question was put to all of them, Peter
   was the only one that answered, "Thou art the Christ, the Son of the
   living God;" and to whom it was said, "I will give unto thee the keys
   of the kingdom of heaven," [1891] as if he alone received the power of
   binding and loosing: seeing, then, that one so spake in behalf of all,
   and received the latter along with all, as if personifying the unity
   itself; therefore one stands for all, because there is unity in all.
   Whence, also, after here saying, "woven from the top," he added,
   "throughout." [1892] And this also, if referred to its meaning, implies
   that no one is excluded from a share thereof, who is discovered to
   belong to the whole: from which whole, as the Greek language indicates,
   the Church derives her name of Catholic. And by the casting of lots,
   what else is commended but the grace of God? For in this way in the
   person of one it reached to all, since the lot satisfied them all,
   because the grace of God also in its unity reacheth unto all; and when
   the lot is cast, the award is decided, not by the merits of each
   individual, but by the secret judgment of God.

   5. And yet let no one say that such things had no good signification
   because they were done by the bad, that is to say, not by those who
   followed Christ, but by those who perse cuted Him. For what could we
   have to say of the cross itself, which every one knows was in like
   manner made and fastened to Christ by enemies and sinners? And yet it
   is to it we may rightly understand the words of the apostle to be
   applicable, "what is the breadth, and the length, and the height, and
   the depth." [1893] For its breadth lies in the transverse beam, on
   which the hands of the Crucified are extended; and signifies good works
   in all the breadth of love: its length extends from the transverse beam
   to the ground, and is that whereto the back and feet are affixed; and
   signifies perseverance through the whole length of time to the end: its
   height is in the summit, which rises upwards above the transverse beam;
   and signifies the supernal goal, to which all works have reference,
   since all things that are done well and perseveringly, in respect of
   their breadth and length, are to be done also with due regard to the
   exalted character of the divine rewards: its depth is found in the part
   that is fixed into the ground; for there it is both concealed and
   invisible, and yet from thence spring up all those parts that are
   outstanding and evident to the senses; just as all that is good in us
   proceeds from the depths of the grace of God, which is beyond the reach
   of human comprehension and judgment. But even though the cross of
   Christ signified no more than what was said by the apostle, "And they
   who are Jesus Christ's have crucified the flesh with the passions and
   lusts," [1894] how great a good it is! And yet it does not this, unless
   the good spirit be lusting against the flesh, seeing that it was the
   opposing, or, in other words, the evil spirit that constructed the
   cross of Christ. And lastly, as every one knows, what else is the sign
   of Christ but the cross of Christ? For unless that sign be applied,
   whether it be to the foreheads of believers, or to the very water out
   of which they are regenerated, or to the oil with which they receive
   the anointing chrism, or to the sacrifice that nourishes them, none of
   them is properly administered. How then can it be that no good is
   signified by that which is done by the wicked, when by the cross of
   Christ, which the wicked made, every good thing is sealed to us in the
   celebration of His sacraments? But here we stop; and what follows we
   shall consider at another time in the course of dissertation, as God
   shall grant us assistance.
     __________________________________________________________________

   [1882] Matt. xxvii. 35.

   [1883] Mark xv. 24.

   [1884] Luke xxiii. 34.

   [1885] As it now is in the Greek [Textus receptus], kleron.--Migne.

   [1886] Matt. xxiv. 31.

   [1887] 1 Cor. xii. 31.

   [1888] Eph. iii. 19.

   [1889] Col. iii. 14.

   [1890] Desuper.

   [1891] Matt. xvi. 15, 16, 19.

   [1892] Per totum.

   [1893] Eph. iii. 18.

   [1894] Gal. v. 24.
     __________________________________________________________________

   Tractate CXIX.

   Chapter XIX. 24-30.

   1. The Lord being now crucified, and the parting of His garments having
   also been completed by the casting of the lot, let us look at what the
   evangelist John thereafter relates. "And these things," he says, "the
   soldiers did. Now there stood by the cross of Jesus His mother, and His
   mother's sister, Mary [the wife] of Cleophas, and Mary Magdalene. When
   Jesus therefore saw His mother, and the disciple standing by whom He
   loved, He saith unto His mother, Woman, behold thy son! Then saith He
   to the disciple, Behold thy mother! And from that hour the disciple
   took her unto his own home." This, without a doubt, was the hour
   whereof Jesus, when about to turn the water into wine, had said to His
   mother, "Woman, what have I to do with thee? mine hour is not yet
   come." [1895] This hour, therefore, He had foretold, which at that time
   had not yet arrived, when it should be His to acknowledge her at the
   point of death, and with reference to which He had been born as a
   mortal man. At that time, therefore, when about to engage in divine
   acts, He repelled, as one unknown, her who was the mother, not of His
   divinity, but of His [human] infirmity; but now, when in the midst of
   human sufferings, He commended with human affection [the mother] by
   whom He had become man. For then, He who had created Mary became known
   in His power; but now, that which Mary had brought forth was hanging on
   the cross. [1896]

   2. A passage, therefore, of a moral character is here inserted. The
   good Teacher does what He thereby reminds us ought to be done, and by
   His own example instructed His disciples that care for their parents
   ought to be a matter of concern to pious children: as if that tree to
   which the members of the dying One were affixed were the very chair of
   office from which the Master was imparting instruction. From this
   wholesome doctrine it was that the Apostle Paul had learned what he
   taught in turn, when he said, "But if any provide not for his own, and
   especially for those of his own house, he hath denied the faith, and is
   worse than an infidel." [1897] And what are so much home concerns to
   any one, as parents to children, or children to parents? Of this most
   wholesome precept, therefore, the very Master of the saints set the
   example from Himself, when, not as God for the hand-maid whom He had
   created and governed, but as a man for the mother, of whom He had been
   created, and whom He was now leaving behind, He provided in some
   measure another son in place of Himself. And why He did so, He
   indicates in the words that follow: for the evangelist says, "And from
   that hour the disciple took her unto his own," speaking of himself. In
   this way, indeed, he usually refers to himself as the disciple whom
   Jesus loved: who certainly loved them all, but him beyond the others,
   and with a closer familiarity, so that He even made him lean upon His
   bosom at supper; [1898] in order, I believe, in this way to commend the
   more highly the divine excellence of this very gospel, which He was
   thereafter to preach through his instrumentality.

   3. But what was this "his own," unto which John took the mother of the
   Lord? For he was not outside the circle of those who said unto Him,
   "Lo, we have left all, and followed Thee." No, but on that same
   occasion he had also heard the words, Every one that hath forsaken
   these things for my sake, shall receive an hundred times as much in
   this world. [1899] That disciple, therefore, had an hundredfold more
   than he had cast away, whereunto to receive the mother of Him who had
   graciously bestowed it all. But it was in that society that the blessed
   John had received an hundredfold, where no one called anything his own,
   but they had all things in common; even as it is recorded in the Acts
   of the Apostles. For the apostles were as if having nothing, and yet
   possessing all things. [1900] How was it, then, that the disciple and
   servant received unto his own the mother of his Lord and Master, where
   no one called anything his own? Or, seeing we read a little further on
   in the same book, "For as many as were possessors of lands or houses
   sold them, and brought the prices of them, and laid them down at the
   apostles' feet: and distribution was made unto every man according as
   he had need," [1901] are we not to understand that such distribution
   was made to this disciple of what was needful, that there was also
   added to it the portion of the blessed Mary, as if she were his mother;
   and ought we not the rather so to take the words, "From that hour the
   disciple took her unto his own," that everything necessary for her was
   entrusted to his care? He received her, therefore, not unto his own
   lands, for he had none of his own; but to his own dutiful services, the
   discharge of which, by a special dispensation, was entrusted to
   himself.

   4. He then adds: "After this, Jesus knowing that all things were now
   accomplished, that the scripture might be fulfilled, saith, I thirst.
   Now there was set a vessel full of vinegar: and they filled a sponge
   with vinegar, and fixed it upon hyssop, and put it to His mouth. When
   Jesus therefore had received the vinegar, He said, It is finished: and
   He bowed His head, and gave up the ghost." Who has the power of so
   adjusting what he does, as this Man had of arranging all that He
   suffered? But this Man was the Mediator between God and men; the Man of
   whom we read in prophecy, He is man also, and who shall acknowledge
   Him? for the men who did such things acknowledged not this Man as God.
   For He who was manifest as man, was hid as God: He who was manifest
   suffered all these things, and He Himself also, who was hid, arranged
   them all. He saw, therefore, that all was accomplished that required to
   be done before He received the vinegar, and gave up the ghost; and that
   this also might be accomplished which the scripture had foretold, "And
   in my thirst they gave me vinegar to drink," [1902] He said, "I
   thirst:" as if it were, One thing still you have failed to do, give me
   what you are. For the Jews were themselves the vinegar, degenerated as
   they were from the wine of the patriarchs and prophets; and filled like
   a full vessel with the wickedness of this world, with hearts like a
   sponge, deceitful in the formation of its cavernous and tortuous
   recesses. But the hyssop, whereon they placed the sponge filled with
   vinegar, being a lowly herb, and purging the heart, we fitly take for
   the humility of Christ Himself; which they thus enclosed, and imagined
   they had completely ensnared. Hence we have it said in the psalm, "Thou
   shalt purge me with hyssop, and I shall be cleansed." [1903] For it is
   by Christ's humility that we are cleansed; because, had He not humbled
   Himself, and became obedient unto the death of the cross, [1904] His
   blood certainly would not have been shed for the remission of sins, or,
   in other words, for our cleansing.

   5. Nor need we be disturbed with the question, how the sponge could be
   applied to His mouth when He was lifted up from the earth on the cross.
   For as we read in the other evangelists, what is omitted by this one,
   it was fixed on a reed, [1905] so that such drink as was contained in
   the sponge might be raised to the highest part of the cross. By the
   reed, however, the scripture was signified, which was fulfilled by this
   very act. For as a tongue is called either Greek or Latin, or any
   other, significant of the sound, which is uttered by the tongue; so the
   reed may give its name to the letter which is written with a reed. We
   most usually, however, call those tongues that express the sounds of
   the human voice: while in calling scripture a reed, the very rareness
   of the thing only enhances the mystical nature of that which it
   symbolizes. A wicked people did such things, a compassionate Christ
   suffered them. They who did them, knew not what they did; but He who
   suffered, not only knew what was done, and why it was so, but also
   wrought what was good through those who were doing what was evil.

   6. "When Jesus therefore had received the vinegar, He said, It is
   finished." What, but all that prophecy had foretold so long before? And
   then, because nothing now remained that still required to be done
   before He died, as if He, who had power to lay down His life and to
   take it up again, [1906] had at length completed all for whose
   completion He was waiting, "He bowed His head, and gave up the ghost."
   Who can thus sleep when he pleases, as Jesus died when He pleased? Who
   is there that thus puts off his garment when he pleases, as He put off
   His flesh at His pleasure? Who is there that thus departs [1907] when
   he pleases, as He departed this life [1908] at His pleasure? How great
   the power, to be hoped for or dreaded, that must be His as judge, if
   such was the power He exhibited as a dying man!
     __________________________________________________________________

   [1895] Chap. ii. 4.

   [1896] See Tract. VIII.

   [1897] 1 Tim. v. 8.

   [1898] Chap. xiii. 23.

   [1899] Matt. xix. 27, 29.

   [1900] 2 Cor. vi. 10.

   [1901] Acts iv. 32-35.

   [1902] Ps. lxix. 21.

   [1903] Ps. li. 7.

   [1904] Phil. ii. 8.

   [1905] Matt. xxvii. 48, and Mark xv. 36.

   [1906] Chap. x. 18.

   [1907] Abit...obiit.

   [1908] Abit...obiit.
     __________________________________________________________________

   Tractate CXX.

   Chapter XIX. 31-42, and XX. 1-9.

   1. After that the Lord Jesus had accomplished all that He foreknew
   required accomplishment before His death, and had, when it pleased
   Himself, given up the ghost, what followed thereafter, as related by
   the evangelist, let us now consider. "The Jews therefore," he says,
   "because it was the preparation (parasceve), that the bodies should not
   remain upon the cross on the Sabbath-day (for that Sabbath-day was an
   high day), besought Pilate that their legs might be broken, and that
   they might be taken away." Not that their legs might be taken away, but
   the persons themselves whose legs were broken for the purpose of
   effecting their death, and permitting them to be detached from the
   tree, lest their continuing to hang on the crosses should defile the
   great festal day by the horrible spectacle of their day-long torments.

   2. "Then came the soldiers, and brake the legs of the first, and of the
   other who was crucified with Him. But when they came to Jesus, and saw
   that He was dead already, they brake not His legs: but one of the
   soldiers with a spear laid open [1909] His side, and forthwith came
   there out blood and water." A suggestive [1910] word was made use of by
   the evangelist, in not saying pierced, or wounded His side, or anything
   else, but "opened;" [1911] that thereby, in a sense, the gate of life
   might be thrown open, from whence have flowed forth the sacraments of
   the Church, without which there is no entrance to the life which is the
   true life. That blood was shed for the remission of sins; that water it
   is that makes up the health-giving cup, and supplies at once the laver
   of baptism and water for drinking. This was announced beforehand, when
   Noah was commanded to make a door in the side of the ark, [1912]
   whereby the animals might enter which were not destined to perish in
   the flood, and by which the Church was prefigured. Because of this, the
   first woman was formed from the side of the man when asleep, [1913] and
   was called Life, and the mother of all living. [1914] Truly it pointed
   to a great good, prior to the great evil of the transgression (in the
   guise of one thus lying asleep). [1915] This second Adam bowed His head
   and fell asleep on the cross, that a spouse might be formed for Him
   from that which flowed from the sleeper's side. O death, whereby the
   dead are raised anew to life! What can be purer than such blood? What
   more health-giving than such a wound?

   3. "And he that saw it," he says, "bare record, and his record is true;
   and he knoweth that he saith true, that ye also might believe." He said
   not, That ye also might know, but "that ye might believe;" for he
   knoweth who hath seen, that he who hath not seen might believe his
   testimony. And believing belongs more to the nature of faith than
   seeing. For what else is meant by believing than giving to faith a
   suitable reception? "For these things were done," he adds, "that the
   scripture should be fulfilled, A bone of Him ye shall not break. And
   again, another scripture saith, They shall look on Him whom they
   pierced." He has furnished two testimonies from the Scriptures for each
   of the things which he has recorded as having been done. For to the
   words, "But when they came to Jesus, and saw that He was dead already,
   they brake not His legs," belongeth the testimony, "A bone of Him ye
   shall not break:" an injunction which was laid upon those who were
   commanded to celebrate the passover by the sacrifice of a sheep in the
   old law, which went before as a shadow of the passion of Christ. Whence
   "our passover has been offered, even Christ," [1916] of whom the
   prophet Isaiah also had predicted, "He shall be led as a lamb to the
   slaughter." [1917] In like manner to the words which he subjoined, "But
   one of the soldiers laid open His side with a spear," belongeth the
   other testimony, "They shall look on Him whom they pierced;" where
   Christ is promised in the very flesh wherein He was afterwards to come
   to be crucified.

   4. "And after this, Joseph of Arimathea (being a disciple of Jesus, but
   secretly for fear of the Jews) besought Pilate that he might take away
   the body of Jesus: and Pilate gave him leave. He came therefore, and
   took the body of Jesus. And there came also Nicodemus, who came to
   Jesus by night at first, bringing a mixture of myrrh and aloes, about
   an hundred pound weight." We are not to explain the meaning by saying,
   "first bringing a mixture of myrrh," but by attaching the word "first"
   to the preceding clause. For Nicodemus had at first come to Jesus by
   night, as recorded by this same John in the earlier portions of his
   Gospel. [1918] By the statement given us here, therefore, we are to
   understand that Nicodemus came to Jesus, not then only, but then for
   the first time; and that he was a regular comer afterwards, in order by
   hearing to become a disciple; which is certified, nowadays at least, to
   almost all nations in the revelation of the body of the most blessed
   Stephen. [1919] "Then took they the body of Jesus, and wound it in
   linen clothes with the spices, as the manner of the Jews is to bury."
   The evangelist, I think, was not without a purpose in so framing his
   words, "as the manner of the Jews is to bury;" for in this way, unless
   I am mistaken, he has admonished us that, in duties of this kind, which
   are observed to the dead, the customs of every nation ought to be
   preserved.

   5. "Now in the place where He was crucified there was a garden; and in
   the garden a new sepulchre, wherein was never man yet laid." As in the
   womb of the Virgin Mary no one was conceived before Him, and no one
   after Him, so in this sepulchre there was no one buried before Him, and
   no one after Him. "There laid they Jesus therefore, because of the
   Jews' preparation; for the sepulchre was nigh at hand." He would have
   us to understand that the burial was hurried, lest the evening should
   overtake them; when it was no longer permitted to do any such thing,
   because of the preparation, which the Jews among us are more in the
   habit of calling in Latin, coena pura (the pure meal).

   6. "And on the first of the week came Mary Magdalene early, when it was
   yet dark, unto the sepulchre, and saw the stone taken away from the
   sepulchre." The first of the week [1920] is what Christian practice now
   calls the Lord's day, because of the resurrection of the Lord. [1921]
   "She ran, therefore, and came to Simon Peter and to the other disciple
   whom Jesus loved, and saith unto them, They have taken the Lord out of
   the sepulchre, and we know not where they have laid Him." Some of the
   Greek codices have, "They have taken my Lord," which may likely enough
   have been said by the stronger than ordinary affection of love and
   handmaid relationship; but we have not found it in the several codices
   to which we have had access.

   7. "Peter therefore went forth, and that other disciple, and came to
   the sepulchre. So they ran both together: and that other disciple did
   outrun Peter, and came first to the sepulchre." The repetition here is
   worthy of notice and of commendation for the way in which a return is
   made to what had previously been omitted, and yet is added just as if
   it followed in due order. For after having already said, "they came to
   the sepulchre," he goes back to tell us how they came, and says, "so
   they ran both together," etc. Where he shows that, by outrunning his
   companion, there came first to the sepulchre that other disciple, by
   whom he means himself, while he relates all [1922] as if speaking of
   another.

   8. "And he stooping down," he says, "saw the linen clothes lying; yet
   went he not in. Then cometh Simon Peter following him, and went into
   the sepulchre, and saw the linen clothes lying, and the napkin, which
   had been about His head, not lying with the linen clothes, but folded
   up in one place by itself." Do we suppose these things have no meaning?
   I can suppose no such thing. But we hasten on to other points, on which
   we are compelled to linger by the need there is for investigation, or
   some other kind of obscurity. For in such things as are self-manifest,
   the inquiry into the meaning even of individual details is, indeed, a
   subject of holy delight, but only for those who have leisure, which is
   not the case with us.

   9. "Then went in also that other disciple who had come first to the
   sepulchre." He came first, and entered last. This also of a certainty
   is not without a meaning, but I am without the leisure needful for its
   explanation. "And he saw, and believed." Here some, by not giving due
   attention, suppose that John believed that Jesus had risen again; but
   there is no indication of this from the words that follow. For what
   does he mean by immediately adding, "For as yet they knew not the
   scripture, that He must rise again from the dead"? He could not then
   have believed that He had risen again, when he did not know that it
   behoved Him to rise again. What then did he see? what was it that he
   believed? What but this, that he saw the sepulchre empty, and believed
   what the woman had said, that He had been taken away from the tomb?
   "For as yet they knew not the scripture, that He must rise again from
   the dead." Thus also when they heard of it from the Lord Himself,
   although it was uttered in the plainest terms, yet from their custom of
   hearing Him speaking by parables, they did not understand, and believed
   that something else was His meaning. But we shall put off what follows
   till another discourse.
     __________________________________________________________________

   [1909] Aperuit.

   [1910] Vigilans.

   [1911] Aperuit.

   [1912] Gen. vi. 16.

   [1913] Gen. ii. 22.

   [1914] Gen. iii. 20.

   [1915] This last clause is found only in three of the Augustinian mss.

   [1916] 1 Cor. v. 7.

   [1917] Isa. liii. 7.

   [1918] Chap. iii. 1, 2.

   [1919] This revelation, whereby the body of Nicodemus was discovered,
   is referred to the close of the year 415, by those who trust in the
   authority of the Presbyter Lucian, in a small book written on the
   subject.--Migne.

   [1920] Una Sabbati.

   [1921] Augustin here adds, quem Matthæus solus in Evangelistis primam
   Sabbati nominavit (Matt. xxviii. 1) contrasting primam with una.

   [1922] Some editions here insert into the text, More sanctæ Scripturæ,
   "after the manner of Holy Scripture." Others enclose it within
   brackets.--Migne.
     __________________________________________________________________

   Tractate CXXI.

   Chapter XX. 10-29.

   1. Mary Magdalene had brought the news to His disciples, Peter and
   John, that the Lord was taken away from the sepulchre; and they, when
   they came thither, found only the linen clothes wherewith the body had
   been shrouded; and what else could they believe but what she had told
   them, and what she had herself also believed? "Then the disciples went
   away again unto their own" (home); that is to say, where they were
   dwelling, and from which they had run to the sepulchre. "But Mary stood
   without at the sepulchre weeping." For while the men returned, the
   weaker sex was fastened to the place by a stronger affection. And the
   eyes, which had sought the Lord and had not found Him, had now nothing
   else to do but weep, deeper in their sorrow that He had been taken away
   from the sepulchre than that He had been slain on the tree; seeing that
   in the case even of such a Master, when His living presence was
   withdrawn from their eyes, His remembrance also had ceased to remain.
   Such grief, therefore, now kept the woman at the sepulchre. "And as she
   wept, she stooped down, and looked into the sepulchre." Why she did so
   I know not. For she was not ignorant that He whom she sought was no
   longer there, since she had herself also carried word to the disciples
   that He had been taken from thence; while they, too, had come to the
   sepulchre, and had sought the Lord's body, not merely by looking, but
   also by entering, and had not found it. What then does it mean, that,
   as she wept, she stooped down, and looked again into the sepulchre? Was
   it that her grief was so excessive that she hardly thought she could
   believe either their eyes or her own? Or was it rather by some divine
   impulse that her mind led her to look within? For look she did, "and
   saw two angels in white, sitting, the one at the head and the other at
   the feet, where the body of Jesus had lain." Why is it that one was
   sitting at the head, and the other at the feet? Was it, since those who
   in Greek are called angels are in Latin nuntii [in English,
   news-bearers], that in this way they signified that the gospel of
   Christ was to be preached from head to foot, from the beginning even to
   the end? "They say to her, Woman, why weepest thou? She saith unto
   them, Because they have taken away my Lord, and I know not where they
   have laid Him." The angels forbade her tears: for by such a position
   what else did they announce, but that which in some way or other was a
   future joy? For they put the question, "Why weepest thou?" as if they
   had said, Weep not. But she, supposing they had put the question from
   ignorance, unfolded the cause of her tears. "Because," she said, "they
   have taken away my Lord:" calling her Lord's inanimate body her Lord,
   meaning a part for the whole; just as all of us acknowledge that Jesus
   Christ, the only Son of God, our Lord, who of course is at once both
   the Word and soul and flesh, was nevertheless crucified and buried,
   while it was only His flesh that was laid in the sepulchre. "And I know
   not," she added, "where they have laid Him." This was the greater cause
   of sorrow, because she knew not where to go to mitigate her grief. But
   the hour had now come when the joy, in some measure announced by the
   angels, who forbade her tears, was to succeed the weeping.

   2. Lastly, "when she had thus said, she turned herself back, and saw
   Jesus standing, and knew not that it was Jesus. Jesus saith unto her,
   Woman, why weepest thou? whom seekest thou? She, supposing Him to be
   the gardener, saith unto Him, Sir, If thou hast borne Him hence, tell
   me where thou hast laid Him, and I will take Him away. Jesus saith unto
   her, Mary. She turned herself, and saith unto Him, Rabboni, which is to
   say, Master." Let no one speak ill of the woman because she called the
   gardener, Sir (domine), and Jesus, Master. For there she was asking,
   here she was recognizing; there she was showing respect to a person of
   whom she was asking a favor, here she was recalling the Teacher of whom
   she was learning to discern things human and divine. She called one
   lord (sir), whose handmaid she was not, in order by him to get at the
   Lord to whom she belonged. In one sense, therefore, she used the word
   Lord when she said, "They have taken away my Lord; and in another, when
   she said, Sir (lord), if thou hast borne Him hence." For the prophet
   also called those lords who were mere men, but in a different sense
   from Him of whom it is written, "The Lord is His name." [1923] But how
   was it that this woman, who had already turned herself back to see
   Jesus, when she supposed Him to be the gardener, and was actually
   talking with Him, is said to have again turned herself, in order to say
   unto Him "Rabboni," but just because, when she then turned herself in
   body, she supposed Him to be what He was not, while now, when turned in
   heart, she recognized Him to be what He was.

   3. "Jesus saith unto her, Touch me not; for I am not yet ascended to my
   Father: but go to my brethren, and say unto them, I ascend unto my
   Father, and your Father; to my God, and your God." There are points in
   these words which we must examine with brevity indeed, but with
   somewhat more than ordinary attention. For Jesus was giving a lesson in
   faith to the woman, who had recognized Him as her Master, and called
   Him so in her reply; and this gardener was sowing in her heart, as in
   His own garden, the grain of mustard seed. What then is meant by "Touch
   me not"? And just as if the reason of such a prohibition would be
   sought, He added, "for I am not yet ascended to my Father." What does
   this mean? If, while standing on earth, He is not to be touched, how
   could He be touched by men when sitting in heaven? For certainly,
   before He ascended, He presented Himself to the touch of the disciples,
   when He said, as testified by the evangelist Luke, "Handle me, and see;
   for a spirit hath not flesh and bones, as ye see me have;" [1924] or
   when He said to Thomas the disciple, "Reach hither thy finger, and
   behold my hands; and put forth thy hand, and thrust it into my side."
   And who could be so absurd as to affirm that He was willing indeed to
   be touched by the disciples before He ascended to the Father, but
   refused it in the case of women till after His ascension? But no one,
   even had any the will, was to be allowed to run into such folly. For we
   read that women also, after His resurrection and before His ascension
   to the Father, touched Jesus, among whom was Mary Magdalene herself;
   for it is related by Matthew that Jesus met them, and said, "All hail.
   And they approached, and held Him by the feet, and worshipped Him."
   [1925] This was passed over by John, but declared as the truth by
   Matthew. It remains, therefore, that some sacred mystery must lie
   concealed in these words; and whether we discover it or utterly fail to
   do so, yet we ought to be in no doubt as to its actual existence.
   Accordingly, either the words, "Touch me not, for I am not yet ascended
   to my Father," had this meaning, that by this woman the Church of the
   Gentiles was symbolized, which did not believe on Christ till He had
   actually ascended to the Father, or that in this way Christ wished
   Himself to be believed on; in other words, to be touched spiritually,
   that He and the Father are one. For He has in a manner ascended to the
   Father, to the inward perception of him who has made such progress in
   the knowledge of Christ that he acknowledges Him as equal with the
   Father: in any other way He is not rightly touched, that is to say, in
   any other way He is not rightly believed on. But Mary might have still
   so believed as to account Him unequal with the Father, and this
   certainly is forbidden her by the words, "Touch me not;" that is,
   Believe not thus on me according to thy present notions; let not your
   thoughts stretch outwards to what I have been made in thy behalf,
   without passing beyond to that whereby thou hast thyself been made. For
   how could it be otherwise than carnally that she still believed on Him
   whom she was weeping over as a man? "For I am not yet ascended," He
   says, "to my Father:" there shalt thou touch me, when thou believest me
   to be God, in no wise unequal with the Father. "But go to my brethren,
   and say unto them, I ascend unto my Father, and your Father." He saith
   not, Our Father: in one sense, therefore, is He mine, in another sense,
   yours; by nature mine, by grace yours. "And my God, and your God." Nor
   did He say here, Our God: here, therefore, also is He in one sense
   mine, in another sense yours: my God; under whom I also am as man; your
   God, between whom and you I am mediator.

   4. "Mary Magdalene came and told the disciples, I have seen the Lord,
   and He hath spoken these things unto me. Then the same day at evening,
   being the first day of the week, when the doors were shut where the
   disciples were assembled for fear of the Jews, came Jesus, and stood in
   the midst, and saith unto them, Peace be unto you. And when He had so
   said, He showed unto them His hands and His side." For nails had
   pierced His hands, a spear had laid open His side: and there the marks
   of the wounds are preserved for healing the hearts of the doubting. But
   the shutting of doors presented no obstacle to the matter of His body,
   wherein Godhead resided. He indeed could enter without their being
   opened, by whose birth the virginity of His mother remained inviolate,
   "Then were the disciples glad when they saw the Lord. Then said He unto
   them again, Peace be unto you." Reiteration is confirmation; for He
   Himself gives by the prophet a promised peace upon peace. [1926] "As
   the Father hath sent me," He adds, "even so send I you." We know the
   Son to be equal to the Father; but here we recognize the words of the
   Mediator. For He exhibits Himself as occupying a middle position when
   He says, He me, and I you. "And when He had said this, He breathed on
   them, and said unto them, Receive ye the Holy Ghost." By breathing on
   them He signified that the Holy Spirit was the Spirit, not of the
   Father alone, but likewise His own. "Whose soever sins," He continues,
   "ye remit, they are remitted unto them; and whose soever ye retain,
   they are retained." The Church's love, which is shed abroad in our
   hearts by the Holy Spirit, discharges the sins of all who are partakers
   with itself, but retains the sins of those who have no participation
   therein. Therefore it is, that after saying "Receive ye the Holy
   Ghost," He straightway added this regarding the remission and retention
   of sins.

   5. "But Thomas, one of the twelve, who is called Didymus, was not with
   them when Jesus came. The other disciples therefore said unto him, We
   have seen the Lord. But he said unto them, Except I shall see in His
   hands the print of the nails, and put my finger into the place of the
   nails, and put my hand into His side, I will not believe. And after
   eight days, again His disciples were within, and Thomas with them. Then
   came Jesus, the doors being shut, and stood in the midst, and said,
   Peace be unto you. Then saith He to Thomas, Reach hither thy finger,
   and behold my hands; and reach hither thy hand, and put it into my
   side: and be not faithless, but believing. Thomas answered and said
   unto Him, My Lord and my God." He saw and touched the man, and
   acknowledged the God whom he neither saw nor touched; but by the means
   of what he saw and touched, he now put far away from him every doubt,
   and believed the other. "Jesus saith unto him, Because thou hast seen
   me, thou hast believed." He saith not, Thou hast touched me, but, "Thou
   hast seen me," because sight is a kind of general sense. For sight is
   also habitually named in connec tion with the other four senses: as
   when we say, Listen, and see how well it sounds; smell it, and see how
   well it smells; taste it, and see how well it savors; touch it, and see
   how hot it is. Everywhere has the word, See, made itself heard,
   although sight, properly speaking, is allowed to belong only to the
   eyes. Hence here also the Lord Himself says, "Reach hither thy finger,
   and behold my hands:" and what else does He mean but, Touch and see?
   And yet he had no eyes in his finger. Whether therefore it was by
   looking, or also by touching, "Because thou hast seen me," He says,
   "thou hast believed." Although it may be affirmed that the disciple
   dared not so to touch, when He offered Himself for the purpose; for it
   is not written, And Thomas touched Him. But whether it was by gazing
   only, or also by touching that he saw and believed, what follows rather
   proclaims and commends the faith of the Gentiles: "Blessed are they
   that have not seen, and yet have believed." He made use of words in the
   past tense, as One who, in His predestinating purpose, knew what was
   future, as if it had already taken place. But the present discourse
   must be kept from the charge of prolixity: the Lord will give us the
   opportunity to discourse at another time on the topics that remain.
     __________________________________________________________________

   [1923] Ps. lxviii. 4.

   [1924] Luke xxiv. 39.

   [1925] Matt. xxviii. 9.

   [1926] Isa. xxvi. 3, margin.
     __________________________________________________________________

   Tractate CXXII.

   Chapter XX. 30-31, and XXI. 1-11.

   1. After telling us of the incident in connection with which the
   disciple Thomas had offered to his touch the places of the wounds in
   Christ's body, and saw what he would not believe, and believed, the
   evangelist John interposes these words, and says: "And many other signs
   truly did Jesus in the presence of His disciples, which are not written
   in this book: but these are written that ye may believe that Jesus is
   the Christ, the Son of God; and that believing ye may have life through
   His name." This paragraph indicates, as it were, the end of the book;
   but there is afterwards related how the Lord manifested Himself at the
   sea of Tiberias, and in the draught of fishes made special reference to
   the mystery of the Church, as regards its future character, in the
   final resurrection of the dead. I think, therefore, it is fitted to
   give special prominence thereto, that there has been thus interposed,
   as it were, an end of the book, and that there should be also a kind of
   preface to the narrative that was to follow, in order in some measure
   to give it a position of greater eminence. The narrative itself begins
   in this way: "After these things Jesus showed Himself again to the
   disciples at the sea of Tiberias; and on this wise showed He (Himself).
   There were together Simon Peter, and Thomas called Didymus, and
   Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of
   His disciples. Simon Peter saith unto them, I go a fishing. They say
   unto him, We also go with thee."

   2. The inquiry is usually made in connection with this fishing of the
   disciples, why Peter and the sons of Zebedee returned to what they were
   before being called by the Lord; for they were fishers when He said to
   them, "Come after me, and I will make you fishers of men." [1927] And
   they put such reality into their following of Him then, that they left
   all in order to cleave to Him as their Master: so much so, that when
   the rich man went away from Him in sorrow, because of His saying to
   him, "Go sell that thou hast, and give to the poor, and thou shalt have
   treasure in heaven, and come follow me," Peter said unto Him, "Lo, we
   have forsaken all, and followed Thee." [1928] Why is it then that now,
   by the abandonment as it were of their apostleship, they become what
   they were, and seek again what they had forsaken, as if forgetful of
   the words they had once listened to, "No man, putting his hand to the
   plough, and looking back, is fit for the kingdom of heaven"? [1929] Had
   they done so when Jesus was lying in the grave, before He rose from the
   dead,--which of course they could not have done, as the day whereon He
   was crucified kept them all in closest attention till His burial, which
   took place before evening; while the next day was the Sabbath, when it
   was unlawful for those who observed the ancestral custom to work at
   all; and on the third day the Lord rose again, and re called them to
   the hope which they had not yet begun to entertain regarding Him;--yet
   had they then done so, we might suppose it had been done under the
   influence of that despair which had taken possession of their minds.
   But now, after His restoration to them alive from the tomb, after the
   most evident truth of His revivified flesh offered to their eyes and
   hands, not only to be seen, but also to be touched and handled; after
   inspecting the very marks of the wounds, even to the confession of the
   Apostle Thomas, who had previously declared that he would not otherwise
   believe; after the reception by His breathing on them of the Holy
   Spirit, and after the words poured from His lips into their ears, "As
   the Father hath sent me, even so send I you: whose soever sins ye
   remit, they are remitted unto them; and whose soever ye retain, they
   are retained:" they suddenly become again what they had been, fishers,
   not of men, but of fishes.

   3. We have therefore to give those who are disturbed by this the
   answer, that they were not prohibited from seeking necessary sustenance
   by their manual craft, when lawful in itself, and warranted so long as
   they preserved their apostleship intact, if at any time they had no
   other means of gaining a livelihood. Unless any one have the boldness
   to imagine or to affirm, that the Apostle Paul attained not to the
   perfection of those who left all and followed Christ, seeing that, in
   order not to become a burden to any of those to whom he preached the
   gospel, he worked with his own hands for his support: [1930] wherein we
   find rather the fulfillment of his own words, "I labored more
   abundantly than they all;" and to which he added, "yet not I, but the
   grace of God that was with me:" [1931] to make it manifest that this
   also was to be imputed to the grace of God, that both with mind and
   body he was able to labor so much more abundantly than they all, that
   he neither ceased from preaching the gospel, nor drew, like them, his
   present support out of the gospel; while he was sowing it much more
   widely and fruitfully through multitudes of nations where the name of
   Christ had never previously been proclaimed. Whereby he showed that
   living, that is, deriving their subsistence, by the gospel, was not
   imposed on the apostles as a necessity, but conferred on them as a
   power. And of this power the same apostle makes mention when he says:
   "If we have sown to you spiritual things, is it a great thing if we
   reap your carnal things? If others are partakers of this power among
   you, are not we rather? But," he adds, "we have not used this power."
   And a little afterwards he says: "They who serve the altar are
   partakers with the altar: even so hath the Lord ordained, that they who
   preach the gospel should live of the gospel; but I have used none of
   these things." It is clear enough, therefore, that it was not enjoined
   on the apostles, but put in their power, not to find their living
   otherwise than by the gospel, and of those to whom by preaching the
   gospel they sowed spiritual things, to reap their carnal things; that
   is, to take their bodily support, and, as the soldiers of Christ, to
   receive the wages due to them, as from the inhabitants of provinces
   subject to Christ. [1932] Hence that same illustrious soldier had said
   a little before, in reference to this matter, "Who goeth a warfare any
   time at his own charges?" [1933] Which he nevertheless did himself; for
   he labored more abundantly than they all. If, then, the blessed
   Paul--that he might not use with them the power which he certainly
   possessed along with the other preachers of the gospel, but went a
   warfare at his own charges, that the Gentiles, who were utterly averse
   to the name of Christ, might not take offense at his teaching, as
   something offered them for a money equivalent,--in a way very different
   from that in which he had been educated, learned an altogether new art,
   that while the teacher supports himself with his own hands, none of his
   hearers might be burdened; how much rather did the blessed Peter, who
   had beforetimes been a fisherman, do what he was already acquainted
   with, if at that present time he found no other means of gaining a
   livelihood?

   4. But some one will reply, And why did he not find them, when the Lord
   had promised, saying, "Seek first the kingdom and righteousness of God,
   and all these things shall be added unto you"? [1934] Precisely also in
   this very way did the Lord fulfill His promise. For who else placed
   there the fishes that were to be caught, but He, who, we are bound to
   believe, threw them into the penury that compelled them to go a
   fishing, for no other reason than that He wished to show them the
   miracle He had prepared, that so He might both feed the preachers of
   His gospel, and at the same time enhance that gospel itself, by the
   great mystery which He was about to impress on their minds by the
   number of the fishes? And on this subject we also ought now to be
   telling you what He Himself has set before us.

   5. "Simon Peter," therefore, "saith, I go a fishing." Those who were
   with him "say unto him, We also go with thee. And they went forth, and
   entered into a ship; and that night they caught nothing. But when the
   morning was now come, Jesus stood on the shore; but the disciples knew
   not that it was Jesus. Then Jesus saith unto them, Children, have ye
   any meat? They answered Him, No. He saith unto them, Cast the net on
   the right side of the ship, and ye shall find. They cast therefore, and
   now they were not able to draw it for the multitude of fishes.
   Therefore that disciple whom Jesus loved saith unto Peter, It is the
   Lord. When Simon Peter heard that it was the Lord, he girt his coat
   unto him, for he was naked, and did cast himself into the sea. And the
   other disciples came in a little ship (for they were not far from the
   land, but as it were two hundred cubits), dragging the net with fishes.
   As soon then as they were come to land, they saw a fire of coals laid,
   and a fish laid thereon, and bread. Jesus saith unto them, Bring of the
   fish which ye have now caught. Simon Peter went up, and drew the net to
   land full of great fishes, an hundred and fifty and three: and for all
   there were so many, yet was not the net broken."

   6. This is a great mystery in the great Gospel of John; and to commend
   it the more forcibly to our attention, the last chapter has been made
   its place of record. Accordingly, inasmuch as there were seven
   disciples taking part in that fishing, Peter, and Thomas, and
   Nathaneal, and the two sons of Zebedee, and two others whose names are
   withheld, they point, by their septenary number, to the end of time.
   For there is a revolution of all time in seven days. To this also
   pertains the statement, that when the morning was come, Jesus stood on
   the shore; for the shore likewise is the limit of the sea, and
   signifies therefore the end of the world. The same end of the world is
   shown also by the act of Peter, in drawing the net to land, that is, to
   the shore. Which the Lord has Himself elucidated, when in a certain
   other place He drew His similitude from a fishing net let down into the
   sea: "And they drew it," He said, "to the shore." And in explanation of
   what that shore was, He added, "So will it be in the end of the world."
   [1935]

   7. That, however, is a parable in word, not one embodied in outward
   action; and just as in the passage before us the Lord indicated by an
   outward action the kind of character the Church would have in the end
   of the world, so in the same way, by that other fishing, He indicated
   its present character. In doing the one at the commencement of His
   preaching and this latter after His resurrection, He showed thereby in
   the former case that the capture of fishes signified the good and bad
   presently existing in the Church; but in the latter, the good only,
   whom it will contain everlastingly, when the resurrection of the dead
   shall have been completed in the end of this world. Furthermore, on
   that previous occasion Jesus stood not, as here, on the shore, when He
   gave orders for the taking of the fish, but "entered into one of the
   ships, which was Simon's, and prayed him that he would thrust out a
   little from the land; and He sat down therein, and taught the crowds.
   And when He had left speaking, He said unto Simon, Launch out into the
   deep, and let down your nets for a draught." There also they put the
   fishes that were caught into the ship, and did not, as here, draw the
   net to the shore. By these signs, and any others that may be found, on
   the former occasion the Church was prefigured as it exists in this
   world, and on the other, as it shall be in the end of the world: the
   one accordingly took place before, and the other subsequently to the
   resurrection of the Lord; because there we were signified by Christ as
   called, and here as raised from the dead. On that occasion the nets are
   not let down on the right side, that the good alone might not be
   signified, nor on the left, lest the application should be limited to
   the bad; but without any reference to either side, He says, "Let down
   your nets for a draught," that we may understand the good and bad as
   mingled together: while on this He says, "Cast the net on the right
   side of the ship," to signify those who stood on the right hand, the
   good alone. There the net was broken on account of the schisms that
   were meant to be signified; but here, as then there will be no more
   schisms in that supreme peace of the saints, the evangelist was
   entitled to say, "And for all they were so great," that is, so large,
   "yet was not the net broken;" as if with reference to the previous time
   when it was broken, and a commendation of the good that was here in
   comparison with the evil that preceded. There the multitude of fishes
   caught was so great, that the two vessels were filled and began to
   sink, [1936] that is, were weighed down to the point of sinking; for
   they did not actually sink, but were in extreme jeopardy. For whence
   exist in the Church the great evils under which we groan, save from the
   impossibility of withstanding the enormous multitude that, almost to
   the entire subversion of discipline, gain an entrance, with their
   morals so utterly at variance with the pathway of the saints? Here,
   however, they cast the net on the right side, "and now they were not
   able to draw it for the multitude of fishes." What is meant by the
   words, "Now they were not able to draw it," but this, that those who
   belong to the resurrection of life, that is to say, to the right hand,
   and depart this life within the nets of the Christian name, will be
   made manifest only on the shore, in other words, when they shall rise
   from the dead at the end of the world? Accordingly, they were not able
   to draw the nets so as to discharge into the vessel the fishes they had
   caught, as was done with all of those wherewith the net was broken, and
   the boats laden to sinking. But the Church possesses those right-hand
   ones after the close of this life in the sleep of peace, lying hid as
   it were in the deep, till the net reach the shore whither it is being
   drawn, as it were two hundred cubits. And as on that first occasion it
   was done by two vessels, with reference to the circumcision and the
   uncircumcision; so in this place, by the two hundred cubits, I am of
   opinion that there is symbolized, with reference to the elect of both
   classes, the circumcision and the uncircumcision, as it were two
   separate hundreds; because the number that passes to the right hand is
   represented summarily by hundreds. And last of all, in that former
   fishing the number of fishes is not expressed, as if the words were
   there acted on that were uttered by the prophet, "I have declared and
   spoken; they are multiplied beyond number:" [1937] while here there are
   none beyond calculation, but the definite number of a hundred and fifty
   and three; and of the reason of this number we must now, with the
   Lord's help, give some account.

   8. For if we determine on the number that should indicate the law, what
   else can it be but ten? For we have absolute certainty that the
   Decalogue of the law, that is, those ten well-known precepts, were
   first written by the finger of God on two tables of stone. [1938] But
   the law, when it is not aided by grace, maketh transgressors, and is
   only in the letter, on account of which the apostle specially declared,
   "The letter killeth, but the spirit giveth life." [1939] Let the spirit
   then be added to the letter, lest the letter kill him whom the spirit
   maketh not alive, and let us work out the precepts of the law, not in
   our own strength, but by the grace of the Saviour. But when grace is
   added to the law, that is, the spirit to the letter, there is, in a
   kind of way, added to ten the number of seven. For this number, namely
   seven, is testified by the documents of holy writ given us for perusal,
   to signify the Holy Spirit. For example, sanctity or sanctification
   properly pertains to the Holy Spirit, whence, as the Father is a
   spirit, and the Son a spirit, because God is a spirit, [1940] so the
   Father is holy and the Son holy, yet the Spirit of both is called
   peculiarly by the name of the Holy Spirit. Where, then, was there the
   first distinct mention of sanctification in the law but on the seventh
   day? For God sanctified not the first day, when He made the light; nor
   the second, when He made the firmament; nor the third, when He
   separated the sea from the land, and the land brought forth grass and
   timber; nor the fourth, wherein the stars were created; nor the fifth,
   wherein were created the animals that live in the waters or fly in the
   air; nor the sixth, when the terrestrial living soul and man himself
   were created; but He sanctified the seventh day, wherein He rested from
   all His works. [1941] The Holy Spirit, therefore, is aptly represented
   by the septenary number. The prophet Isaiah likewise says, "The Spirit
   of God shall rest on Him;" and thereafter calls our attention to that
   Spirit in His septenary work or grace, by saying, "The spirit of wisdom
   and understanding, the spirit of counsel and might, the spirit of
   knowledge and piety; and He shall be filled with the spirit of the fear
   of God." [1942] And what of the Revelation? Are they not there called
   the seven Spirits of God, [1943] while there is only one and the same
   Spirit dividing to every one severally as He will? [1944] But the
   septenary operation of the one Spirit was so called by the Spirit
   Himself, whose own presence in the writer led to their being spoken of
   as the seven Spirits. Accordingly, when to the number of ten,
   representing the law, we add the Holy Spirit as represented by seven,
   we have seventeen; and when this number is used for the adding together
   of every several number it contains, from 1 up to itself, the sum
   amounts to one hundred and fifty-three. For if you add 2 to 1, you have
   3 of course; if to these you add 3 and 4, the whole makes 10; and then
   if you add all the numbers that follow up to 17, the whole amounts to
   the foresaid number; that is, if to 10, which you had reached by adding
   all together from 1 to 4, you add 5, you have 15; to these add 6, and
   the result is 21; then add 7, and you have 28; to this add 8, and 9,
   and 10, and you get 55; to this add 11 and 12, and 13, and you have 91;
   and to this again add 14, 15, and 16, and it comes to 136; and then add
   to this the remaining number of which we have been speaking, namely,
   17, and it will make up the number of fishes. But it is not on that
   account merely a hundred and fifty-three saints that are meant as
   hereafter to rise from the dead unto life eternal, but thousands of
   saints who have shared in the grace of the Spirit, by which grace
   harmony is established with the law of God, as with an adversary; so
   that through the life-giving Spirit the letter no longer kills, but
   what is commanded by the letter is fulfilled by the help of the Spirit,
   and if there is any deficiency it is pardoned. All therefore who are
   sharers in such grace are symbolized by this number, that is, are
   symbolically represented. This number has, besides, three times over,
   the number of fifty, and three in addition, with reference to the
   mystery of the Trinity; while, again, the number of fifty is made up by
   multiplying 7 by 7, with the addition of 1, for 7 times 7 make 49. And
   the 1 is added to show that there is one who is expressed by seven on
   account of His sevenfold operation; and we know that it was on the
   fiftieth day after our Lord's ascension that the Holy Spirit was sent,
   for whom the disciples were commanded to wait according to the promise.
   [1945]

   9. It was not, then, without a purpose that these fishes were described
   as so many in number, and so large in size, that is, as both an hundred
   and fifty-three, and large. For so it is written, "And He drew the net
   to land full of great fishes, an hundred and fifty and three." For when
   the Lord said, "I am not come to destroy the law, but to fulfill,"
   because about to give the Spirit, through whom the law might be
   fulfilled, and to add thereby, as it were, seven to ten; after
   interposing a few other words He proceeded, "Whosoever therefore shall
   break one of these least commandments, and shall teach men so, he shall
   be called the least in the kingdom of heaven: but whosoever shall do
   and teach them, the same shall be called great in the kingdom of
   heaven. The latter, therefore, may possibly belong to the number of
   great fishes. But he that is the least, who undoes in deed what he
   teaches in word, may be in such a church as is signified by that first
   capture of fishes, which contains both good and bad, for it also is
   called the kingdom of heaven, as He says, "The kingdom of heaven is
   like unto a net that was cast into the sea, and gathered of ever kind;"
   [1946] where He wishes the good as well as the bad to be understood,
   and of whom He declares that they are yet to be separated on the shore,
   to wit, at the end of the world. And lastly, to show that those least
   ones are reprobates who teach by word of mouth the good which they undo
   by their evil lives, and that they will not be even the least, as it
   were, in the life that is eternal, but will have no place there at all;
   after saying, "He shall be called the least in the kingdom of heaven,"
   He immediately added, "For I say unto you, That except your
   righteousness shall exceed [the righteousness] of the scribes and
   Pharisees, ye shall not enter into the kingdom of heaven." [1947] Such,
   doubtless--these scribes and Pharisees--are those who sit in Moses'
   seat, and of whom He says, "Do ye what they say, but do not what they
   do; for they say, and do not." [1948] They teach in sermons what they
   undo by their morals. It therefore follows that he who is least in the
   kingdom of heaven, as the Church now exists, shall not enter into the
   kingdom of heaven, as the Church shall be hereafter; for by teaching
   what he himself is in the habit of breaking, he can have no place in
   the company of those who do what they teach, and therefore will not be
   in the number of great fishes, seeing it is he "who shall do and teach
   that shall be called great in the kingdom of heaven." And because he
   will be great here, therefore shall he be there, where he that is least
   shall not be. Yea, so great will they certainly be there, that he who
   is less there is greater than the greatest here. [1949] And yet those
   who are great here, that is, who do the good that they teach in that
   kingdom of heaven into which the net gathereth good and bad, shall be
   greater still in that eternal state of the heavenly kingdom,--those, I
   mean, who are indicated by the fishes here as belonging to the right
   hand and to the resurrection of life. We have still to discourse, as
   God shall grant us ability, on the meal that the Lord took with those
   seven disciples, and on the words He spake after the meal, as well as
   on the close of the Gospel itself; but these are topics that cannot be
   included in the present lecture.
     __________________________________________________________________

   [1927] Matt. iv. 19.

   [1928] Matt. xix. 21, 22, 27.

   [1929] Luke ix. 62.

   [1930] 2 Thess. iii. 8.

   [1931] 1 Cor. xv. 10.

   [1932] Sicut a provincialibus Christi.

   [1933] 1 Cor. ix. 11-15, 7.

   [1934] Matt. vi. 33.

   [1935] Matt. xiii. 48, 49.

   [1936] Luke v. 3-7.

   [1937] Ps. xl. 5.

   [1938] Deut. ix. 10.

   [1939] 2 Cor. iii. 6.

   [1940] Chap. iv. 24.

   [1941] Gen. i., ii. 3.

   [1942] Isa. xi. 2, 3.

   [1943] Rev. iii. 1.

   [1944] 1 Cor. xii. 11.

   [1945] Acts i. 4; ii. 2-4.

   [1946] Matt. xiii. 47.

   [1947] Matt. v. 17-20.

   [1948] Matt. xxiii. 2, 3.

   [1949] Matt. xi. 11.
     __________________________________________________________________

   Tractate CXXIII.

   Chapter XXI. 12-19.

   1. With this third manifestation of Himself by the Lord to His
   disciples after His resurrection, the Gospel of the blessed Apostle
   John is brought to a close, of which we have already lectured through
   the earlier part as we were able, on to the place where it is related
   that an hundred and fifty-three fishes were taken by the disciples to
   whom He showed Himself, and for all they were so large, yet were not
   the nets broken. What follows we have now to take into consideration,
   and to discuss as the Lord enables us, and as the various points may
   appear to demand. When the fishing was over, "Jesus saith unto them,
   Come [and] dine. And none of those who sat down dared to ask Him, Who
   art Thou? knowing that it was the Lord." If, then, they knew, what need
   was there to ask? and if there was no need, wherefore is it said, "they
   dared not," as if there were need, but, from some fear or other, they
   dared not? The meaning here, therefore, is: so great was the evidence
   of the truth that Jesus Himself had appeared to these disciples, that
   not one of them dared not merely to deny, but even to doubt it; for had
   any of them doubted it, he ought certainly to have asked. In this
   sense, therefore, it was said, "No one dared to ask Him, Who art Thou?"
   as if it were, No one dared to doubt that it was He Himself.

   2. "And Jesus cometh, and taketh bread, and giveth them, and fish
   likewise." We are likewise told here, you see, on what they dined; and
   of this dinner we also will say something that is sweet and salutary,
   if we, too, are made by Him to partake of the food. It is related above
   that these disciples, when they came to the land, "saw a fire of coals
   laid, and a fish laid thereon, and bread." Here we are not to
   understand that the bread also was laid upon the coals, but only to
   supply, They saw. And if we repeat this verb in the place where it
   ought to be supplied, the whole may read thus: They saw coals laid, and
   fish laid thereon, and they saw bread. Or rather in this way: They saw
   coals laid, and fish laid thereon; they saw also bread. At the Lord's
   command they likewise brought of the fishes which they themselves had
   caught; and although their doing so might not be actually stated by the
   historian, yet there has been no silence in regard to the Lord's
   command. For He says, "Bring of the fishes which ye have now caught."
   And when we have such certainty that He gave the order, will any
   suppose that they failed to obey it? Of this, therefore, the Lord
   prepared the dinner for these His seven disciples, namely, of the fish
   which they had seen laid upon the coals, with an addition thereto from
   those which they had caught, and of the bread which we are told with
   equal distinctness that they had seen. The fish roasted is Christ
   having suffered; He Himself also is the bread that cometh down from
   heaven. [1950] With Him is incorporated the Church, in order to the
   participation in everlasting blessedness. For this reason is it said,
   "Bring of the fish which ye have now caught," that all of us who
   cherish this hope may know that we ourselves, through that septenary
   number of disciples whereby our universal community may in this passage
   be understood as symbolized, partake in this great sacrament, and are
   associated in the same blessedness. This is the Lord's dinner with His
   own disciples, and herewith John, although having much besides that he
   might say of Christ, brings his Gospel, with profound thought and an
   eye to important lessons, to a close. For here the Church, such as it
   will be hereafter among the good alone, is signified by the draught of
   an hundred and fifty-three fishes; and to those who so believe, and
   hope, and love, there is demonstrated by this dinner their
   participation in such super-eminent blessedness.

   3. "This was now," he says, "the third time that Jesus showed Himself
   to His disciples after that He was risen from the dead." And this we
   are to refer not to the manifestations themselves, but to the days
   (that is to say, taking the first day when He rose again, and the
   [second] eight days after, when the disciple Thomas saw and believed,
   and [the third] on this day when He so acted in connection with the
   fishes, although how many days afterwards it was that He did so we are
   not told); for on that first day He was seen more than once, as is
   shown by the collated testimonies of all the evangelists: but, as we
   have said, it is in accordance with the days that His manifestations
   are to be calculated, making this the third; for that [manifestation]
   is to be reckoned the first, and all one and the same, as included in
   one day, however often and to however many He showed Himself on the day
   of His resurrection; the second eight days afterwards, and this the
   third, and thereafter as often as He pleased on to the fortieth day,
   when He ascended into heaven, although all of them have not been
   recorded in Scripture.

   4. "So when they had dined, He saith to Simon Peter, Simon, [son] of
   John, lovest thou me more than these? He saith unto Him, Yea, Lord;
   Thou knowest that I love Thee. He saith unto him, Feed my lambs. He
   saith to him again, Simon, [son] of John, lovest thou me? He saith unto
   Him, Yea, Lord; Thou knowest that I love Thee. He saith unto Him, Feed
   my lambs. He saith unto him the third time, Simon, [son] of John,
   lovest thou me? Peter was grieved because He said unto him the third
   time, Lovest thou me? And he said unto Him, Lord, Thou knowest all
   things; Thou knowest that I love Thee. He saith unto him, Feed my
   sheep. Verily, verily, I say unto thee, When thou wast young thou
   girdedst thyself, and walkedst whither thou wouldest: but when thou
   shalt be old, thou shalt stretch forth thy hands, and another shall
   gird thee, and carry thee whither thou wilt not. And this spake He,
   signifying by what death he should glorify God." Such was the end
   reached by that denier and lover; elated by his presumption, prostrated
   by his denial, cleansed by his weeping, approved by his confession,
   crowned by his suffering, this was the end he reached, to die with a
   perfected love for the name of Him with whom, by a perverted
   forwardness, he had promised to die. He would do, when strengthened by
   His resurrection, what in his weakness he promised prematurely. For the
   needful order was that Christ should first die for Peter's salvation,
   and then that Peter should die for the preaching of Christ. The
   boldness thus begun by human temerity was an utter inversion of the
   order that had been instituted by the Truth. Peter thought to lay down
   his life for Christ, [1951] the one to be delivered in behalf of the
   Deliverer, seeing that Christ had come to lay down His life for all His
   own, including Peter also, which, you see, was now done. Now and
   henceforth a true, because graciously bestowed, strength of heart may
   be assumed for incurring death itself for the name of the Lord, and not
   a false one presumptuously usurped through an erroneous estimate of
   ourselves. Now there is no need that we should any more fear the
   passage out of the present life, because in the Lord's resurrection we
   have a foregoing illustration of the life to come. Now thou hast cause,
   Peter, to be no longer afraid of death, because He liveth whom thou
   didst mourn when dead, and whom in thy carnal love thou didst try to
   hinder from dying in our behalf. [1952] Thou didst dare to step in
   before the Leader, and thou didst tremble before His persecutor: now
   that the price has been paid for thee, it is thy duty to follow the
   Buyer, and follow Him even to the death of the cross. Thou hast heard
   the words of Him whom thou hast already proved to be truthful; He
   Himself hath foretold thy suffering, who formerly foretold thy denial.

   5. But first the Lord asks what He knew, and that not once, but a
   second and a third time, whether Peter loved Him; and just as often He
   has the same answer, that He is loved, while just as often He gives
   Peter the same charge to feed His sheep. To the threefold denial there
   is now appended a threefold confession, that his tongue may not yield a
   feebler service to love than to fear, and imminent death may not appear
   to have elicited more from the lips than present life. Let it be the
   office of love to feed the Lord's flock, if it was the signal of fear
   to deny the Shepherd. Those who have this purpose in feeding the flock
   of Christ, that they may have them as their own, and not as Christ's,
   are convicted of loving themselves, and not Christ, from the desire
   either of boasting, or wielding power, or acquiring gain, and not from
   the love of obeying, serving, and pleasing God. Against such,
   therefore, there stands as a wakeful sentinel this thrice inculcated
   utterance of Christ, of whom the apostle complains that they seek their
   own, not the things that are Jesus Christ's. [1953] For what else mean
   the words, "Lovest thou me? Feed my sheep," than if it were said, If
   thou lovest me, think not of feeding thyself, but feed my sheep as
   mine, and not as thine own; seek my glory in them, and not thine own;
   my dominion, and not thine; my gain, and not thine; lest thou be found
   in the fellowship of those who belong to the perilous times, lovers of
   their own selves, and all else that is joined on to this beginning of
   evils? For the apostle, after saying, "For men shall be lovers of their
   own selves," proceeded to add, "Lovers of money, boastful, proud,
   blasphemers, disobedient to parents, unthankful, wicked, irreligious,
   without affection, false accusers, incontinent, implacable, with out
   kindness, traitors, heady, blinded; [1954] lovers of pleasures more
   than of God; having a form of godliness, but denying the power
   thereof." [1955] All these evils flow from that as their fountain which
   he stated first, "lovers of their own selves." With great propriety,
   therefore, is Peter addressed, "Lovest thou me?" and found replying, "I
   love Thee:" and the command applied to him, "Feed my lambs," and this a
   second and a third time. We have it also demonstrated here that love
   and liking are one and the same thing; for the Lord also in the last
   question said not Diligis me? but, Amas me? Let us, then, love not
   ourselves, but Him; and in feeding His sheep, let us be seeking the
   things which are His, not the things which are our own. For in some
   inexplicable way, I know not what, every one that loveth himself, and
   not God, loveth not himself; and whoever loveth God, and not himself,
   he it is that loveth himself. For he that cannot live by himself will
   certainly die by loving himself; he therefore loveth not himself who
   loves himself to his own loss of life. But when He is loved by whom
   life is preserved, a man by not loving himself only loveth the more,
   when it is for this reason that he loveth not himself [namely] that he
   may love Him by whom he lives. Let not those, then, who feed Christ's
   sheep be "lovers of their own selves," lest they feed them as if they
   were their own, and not His, and wish to make their own gain of them,
   as "lovers of money;" or to domineer over them, as "boastful;" or to
   glory in the honors which they receive at their hands, as "proud;" or
   to go the length even of originating heresies, as "blasphemers;" and
   not to give place to the holy fathers, as those who are "disobedient to
   parents;" and to render evil for good to those who wish to correct
   them, because unwilling to let them perish, as "unthankful;" to slay
   their own souls and those of others, as "wicked;" to outrage the
   motherly bowels of the Church, as "irreligious;" to have no sympathy
   with the weak, as those who are "without affection;" to attempt to
   traduce the character of the saints, as "false accusers;" to give loose
   reins to the basest lusts, as "incontinent;" to make lawsuits their
   practice, as "implacable;" to know nothing of loving service, as those
   who are "without kindness;" to make known to the enemies of the godly
   what they are well aware ought to be kept secret, as "traitors;" to
   disturb human modesty by shameless discussions, as "heady;" to
   understand neither what they say nor whereof they affirm, [1956] as
   "blinded;" and to prefer carnal delights to spiritual joys, as those
   who are "lovers of pleasures more than lovers of God." For these and
   such like vices, whether all of them meet in a single individual, or
   whether some dominate in one and others in another, spring up in some
   form or another from this one root, when men are "lovers of their own
   selves." A vice which is specially to be guarded against by those who
   feed Christ's sheep, lest they be seeking their own, not the things
   that are Jesus Christ's, and be turning those to the use of their own
   lusts for whom the blood of Christ was shed. Whose love ought, in one
   who feedeth His sheep, to grow up unto so great a spiritual fervor as
   to overcome even the natural fear of death, that makes us unwilling to
   die even when we wish to live with Christ. For the Apostle Paul also
   says that he had a desire to be dissolved, and to be with Christ,
   [1957] and yet he groans, being burdened, and wishes not to be
   unclothed, but clothed upon, that mortality may be swallowed up of
   life. [1958] And so to His present lover the Lord said, "When thou
   shalt be old, thou shalt stretch forth thy hands, and another shall
   gird thee, and carry thee whither thou wouldest not. For this He said
   to him, signifying by what death he should glorify God." "Thou shalt
   stretch forth thy hands," He said; in other words, thou shalt be
   crucified. But that thou mayest come to this, "another shall gird thee,
   and carry thee," not whither thou wouldest, but "whither thou wouldest
   not." He told him first what would happen, and then how it should come
   to pass. For it was not after being crucified, but when actually about
   to be crucified, that he was carried whither he would not; for after
   being crucified he went his way, not whither he would not, but rather
   whither he would. And though when set free from the body he wished to
   be with Christ, yet, were it only possible, he had a desire for eternal
   life apart from the grievousness of death, to which grievous experience
   he was unwillingly carried, but from it [when all was over] he was
   willingly carried away; unwillingly he came to it, but willingly he
   conquered it, and left this feeling of infirmity behind that makes
   every one unwilling to die,--a feeling so permanently natural, that
   even old age itself was unable to set the blessed Peter free from its
   influence, even as it was said unto him, "When thou shalt be old," thou
   shall be led "whither thou wouldest not." For our consolation the
   Saviour Himself transfigured also the same feeling in His own person
   when He said, "Father, if it be possible, let this cup pass from me;"
   [1959] and He certainly had come to die without having any necessity,
   but only the willingness to die, with power to lay down His life, and
   with power to take it again. But however great be the grievousness of
   death, it ought to be overcome by the power of that love which is felt
   to Him who, being our life, was willing to endure even death in our
   behalf. For if there were no grievousness, even of the smallest kind,
   in death, the glory of the martyrs would not be so great. But if the
   good Shepherd, who laid down His own life for His sheep, [1960] has
   raised up so many martyrs for Himself out of the very sheep, how much
   more ought those to contend to death for the truth, and even to blood
   against sin, who are entrusted by Him with the feeding, that is, with
   the teaching and governing of these very sheep? And on this account,
   along with the preceding example of His own passion, who can fail to
   see that the shepherds ought all the more to set themselves closely to
   imitate the Shepherd, if He was so imitated even by many of the sheep
   under whom, as the one Shepherd and in the one flock, the shepherds
   themselves are likewise sheep? For He made all those His sheep for [all
   of] whom He died, because He Himself also became a sheep that He might
   suffer for all.
     __________________________________________________________________

   [1950] Chap. vi. 41.

   [1951] Chap. xiii. 37.

   [1952] Matt. xvi. 21, 22.

   [1953] Phil. ii. 21.

   [1954] Coecati.

   [1955] 2 Tim. iii. 1-5.

   [1956] 1 Tim. i. 7.

   [1957] Phil. i. 23.

   [1958] 2 Cor. v. 4.

   [1959] Matt. xxvi. 39.

   [1960] Chap. x. 18, 11.
     __________________________________________________________________

   Tractate CXXIV.

   Chapter XXI. 19-25.

   1. It is no unimportant question why the Lord, when He manifested
   Himself for the third time to the disciples, said unto the Apostle
   Peter, "Follow me;" but of the Apostle John, "Thus I wish him to remain
   [1961] till I come, what is that to thee?" To the discussion or
   solution of this question, according as the Lord shall grant us ability
   we devote the last discourse of this work. When the Lord, then, had
   announced beforehand to Peter by what death he was to glorify God, "He
   saith unto him, Follow me. Then Peter, turning about, seeth the
   disciple whom Jesus loved following; who also leaned on His breast at
   supper, and said, Lord, which is he that shall betray Thee? Peter,
   therefore, seeing him, saith to Jesus, Lord, and what [of] this man?
   Jesus saith unto him, Thus do I wish him to remain till I come, what is
   that to thee? Follow thou me. Then went this saying abroad among the
   brethren, that that disciple dieth not: yet Jesus said not unto him, He
   dieth not; but, Thus do I wish him to remain till I come, what is that
   to thee?" You see the great extent in this Gospel of a question which,
   by its depth, must exercise in no ordinary way the mind of the
   inquirer. For why is it said to Peter, "Follow me," and not to the
   others who were likewise present? Surely the disciples followed Him
   also as their Master. But if it is to be understood only in reference
   to his suffering, was Peter the only one that suffered for the truth of
   Christianity? Was there not present there amongst those seven, another
   son of Zebedee, the brother of John, who, after His ascension, is
   plainly recorded to have been slain by Herod? [1962] But some one may
   say that, as James was not crucified, it was properly enough said to
   Peter, "Follow me," inasmuch as he underwent not only death, but, like
   Christ, even the death of the cross. Be it so, if no other explanation
   can be found that is more satisfactory. Why, then, was it said of John,
   "Thus do I wish him to remain till I come, what is that to thee?" and
   the words repeated, "Follow thou me," as if that other, therefore, were
   not to follow, seeing He wished him to remain till He comes. Who can
   readily believe that anything else was meant than what the brethren who
   lived at the time believed, namely, that that disciple was not to die,
   but to abide in this life till Jesus came? But John himself removed
   such an idea, by giving a flat contradiction to the report that the
   Lord had said so. For why should he add, "Jesus saith not, He dieth
   not," save to prevent what was false from taking hold of the hearts of
   men?

   2. But let any one who so listeth still refuse his assent, and declare
   that what John asserts is true enough, that the Lord said not that that
   disciple dieth not, and yet that this is the meaning of such words as
   He is here recorded to have used; and further assert that the Apostle
   John is still living, and maintain that he is sleeping rather than
   lying dead in his tomb at Ephesus. Let him employ as an argument the
   current report that there the earth is in sensible commotion, and
   presents a kind of heaving appearance, and assert whether it be
   steadfastly or obstinately that this is occasioned by his breathing.
   For we cannot fail to have some who so believe, if there is no want of
   those also who affirm that Moses is alive; because it is written that
   his sepulchre could not be found, [1963] and that he appeared with the
   Lord on the mountain along with Elias, [1964] of whom we read that he
   did not die, but was translated. [1965] As if Moses' body could not
   have been hid somewhere in such a way as that its position should
   altogether escape discovery by men, and be raised up therefrom by
   divine power at the time when Elias and he were seen with Christ just
   as at the time of Christ's passion many bodies of the saints arose, and
   after His resurrection appeared, according to Scripture, to many in the
   holy city. [1966] But still, as I began to say, if some deny the death
   of Moses, whom Scripture itself, in the very passage where we read that
   his sepulchre could nowhere be found, explicitly declares to have died;
   how much more may occasion be taken from these words where the Lord
   says, "Thus do I wish him to stay till I come," to believe that John is
   sleeping, but still alive, beneath the ground? Of whom we have also the
   tradition (which is found in certain apocryphal scriptures), that he
   was present, in good health, when he ordered a sepulchre to be made for
   him; and that, when it was dug and prepared with all possible care, he
   laid himself down there as in a bed, and became immediately defunct:
   yet as those think who so understand these words of the Lord, not
   really defunct, but only lying like one in such a condition; and, while
   accounted dead, was actually buried when asleep, and that he will so
   remain till the coming of Christ, making known meanwhile the fact of
   his life by the bubbling up of the dust, which is believed to be forced
   by the breath of the sleeper to ascend from the depths to the surface
   of the grave. I think it quite superfluous to contend with such an
   opinion. For those may see for themselves who know the locality whether
   the ground there does or suffers what is said regarding it, because, in
   truth, we too have heard of it from those who are not altogether
   unreliable witnesses.

   3. Meanwhile let us yield to the opinion, which we are unable to refute
   by any certain evidence, lest we stir up still another question that
   may be put to us, Why the very ground should seem in a kind of way to
   live and breathe upon the interred corpse? But can so great a question
   as the one before us be settled on such grounds as these, if by a great
   miracle, such as can be wrought by the Almighty, the living body lies
   so long asleep beneath the ground, till the coming of the end of the
   world? Nay, rather, does there not arise a wider and more difficult
   one, why Jesus bestowed on the disciple, whom He loved beyond the
   others to such an extent that he was counted worthy to recline on His
   breast, the gift of a protracted sleep in the body, when He delivered
   the blessed Peter, by the eminent glory of martyrdom, from the burden
   of the body itself, and vouchsafed to him what the Apostle Paul said
   that he desired, and committed to writing, namely, "to be let loose,
   and to be with Christ"? [1967] But if, what is rather to be believed,
   Saint John declared that the Lord said not, "He dieth not," for the
   very purpose that no such meaning might be attached to the words which
   He used; and his body lieth in its sepulchre lifeless like those of
   others deceased; it remains, if that really takes place which report
   has spread abroad regarding the soil, which grows up anew, though
   continually carried away, that it is either so done for the purpose of
   commending the preciousness of his death, seeing it wants the
   commendation of martyrdom (for he suffered not death at a persecutor's
   hand for the faith of Christ), or on some other account that is
   concealed from our knowledge. Still there remains the question, why the
   Lord said of one who was destined to die, "Thus I wish him to remain
   till I come."

   4. And who, besides, would not be disposed, in the case of these two
   apostles, Peter and John, to make this further inquiry, why the Lord
   loved John better, when He Himself was better loved by Peter? For
   wherever John has something to say of himself, in order that the
   reference may be understood without any mention of his name, he adds
   this, that Jesus loved him, as if he were the only one so loved, that
   he might be distinguished by this mark from the others, who were all of
   them certainly loved by Christ: and what else, when he so spake, did he
   wish to be understood but that he himself was more abundantly loved?
   and far be it that he should utter a falsehood. And what greater proof
   could Jesus have given of His own greater love to him than that this
   man, who was only a partner with the rest of his fellow-disciples in
   the great salvation, should be the only one that leaned on the breast
   of the Saviour Himself? And further, that the Apostle Peter loved
   Christ more than the others, may be adduced from many documentary
   evidences; but to go no further after others, it is plainly enough
   apparent in the lesson almost immediately preceding the present, in
   connection with that third manifestation of the Lord, when He put to
   him the question, "Lovest thou me more than these?" He knew it, of
   course, and yet asked, in order that we also, who read the Gospel,
   might know Peter's love to Christ, both from the questions of the One
   and the answers of the other. But when Peter only replied, "I love
   Thee," without adding, "more than these," his answer contained all that
   he knew of himself. For he could not know how much He was loved by any
   other, not being able to look into that other's heart. But by saying in
   the earliest of his answers, "Yea, Lord, Thou knowest," he stated in
   clear enough terms, that it was with perfect knowledge of all that the
   Lord asked what He asked. The Lord therefore knew, not only that Peter
   loved Him, but also that he loved Him more than the others. And yet if
   we propose to ourselves, in the way of inquiry, which of the two is the
   better, he that loveth Christ more or he that loveth Him less, who will
   hesitate to answer, he is the better that loveth Him more? If, on the
   other hand, we propose this question, which of the two is the better,
   he that is loved less or he that is loved more by Christ, without any
   doubt we shall reply that he is the better who is loved the more by
   Christ. In the comparison therefore which I drew first, Peter is
   superior to John; but in the latter, John is preferred to Peter.
   Accordingly, we have a third to propose in this form: Which of the two
   disciples is the better, he that loveth Christ less than his
   fellow-disciple [does], and is loved more than his fellow-disciple by
   Christ? or he who is loved less than his fellow-disciple by Christ,
   while he, more than his fellow-disciple, loveth Christ? Here it is that
   the answer plainly halts, and the question grows in magnitude. As far,
   however, as my own wisdom goes, I might easily reply, that he is the
   better who loveth Christ the more, but he the happier who is loved the
   more by Christ; if only I could thoroughly see how to defend the
   justice of our Deliverer in loving him the less by whom He is loved the
   more, and him the more by whom He is loved the less.

   5. I shall therefore, in the manifested mercy of Him whose justice is
   hidden, set about the discussion, in order to the solution of a
   question of such importance, in accordance with the strength which He
   may graciously bestow: for hitherto it has only been proposed, not
   expounded. Let this, then, be the commencement of its exposition,
   namely, that we bear in mind that in this corruptible body, which
   burdens the soul, [1968] we live a miserable life. But we who are now
   redeemed by the Mediator, and have received the earnest of the Holy
   Spirit, have a blessed life in prospect, although we possess it not as
   yet in reality. But a hope that is seen is not hope; for what a man
   seeth, why doth he yet hope for? But if we hope for that we see not,
   then do we with patience wait for it. [1969] And it is in the evils
   that every one suffers, not in the good things that he enjoys, that he
   has need of patience. The present life, therefore, whereof it is
   written, "Is not the life of man a term of trial upon earth?" [1970] in
   which we are daily crying to the Lord, "Deliver us from evil," [1971] a
   man is compelled to endure, even when his sins are forgiven him,
   although it was the first sin that caused his falling into such misery.
   For the penalty is more protracted than the fault; lest the fault
   should be accounted small, were the penalty to end with itself. On this
   account it is also, either for the demonstration of our debt of misery,
   or for the amendment of our passing life, or for the exercise of the
   necessary patience, that man is kept through time in the penalty, even
   when he is no longer held by his sin as liable to everlasting
   damnation. This is the truly lamentable but unblameable condition of
   the present evil days we pass in this mortal state, even while in it we
   look with loving eyes to the days that are good. For it comes from the
   righteous anger of God, whereof the Scriptures say, "Man, that is born
   of woman, is of few days and full of anger:" [1972] for the anger of
   God is not like that of man, the disturbance of an excited man, but the
   calm fixing of righteous punishment. In this anger of His, God
   restraineth not, as it is written, His tender mercies; [1973] but,
   besides other consolations to the miserable, which He ceaseth not to
   bestow on mankind, in the fullness of time, when He knew that such had
   to be done, He sent His only-begotten Son, [1974] by whom He created
   all things, that He might become man while remaining God, and so be the
   Mediator between God and men, the man Christ Jesus: [1975] that those
   who believe in Him, being absolved by the laver of regeneration from
   the guilt of all their sins,--to wit, both of the original sin they
   have inherited by generation, and to meet which, in particular,
   regeneration was instituted, and of all others contracted by evil
   conduct,--might be delivered from perpetual condemnation, and live in
   faith and hope and love while sojourning in this world, and be walking
   onward to His visible presence amid its toilsome and perilous
   temptations on the one hand, but the consolations of God, both bodily
   and spiritual, on the other, ever keeping to the way which Christ has
   become to them. And because, even while walking in Him, they are not
   exempt from sins, which creep in through the infirmities of this life,
   He has given them the salutary remedies of alms whereby their prayers
   might be aided when He taught them to say, "Forgive us our debts, as we
   also forgive our debtors." [1976] So does the Church act in blessed
   hope through this troublous life; and this Church symbolized in its
   generality, was personified in the Apostle Peter, on account of the
   primacy of his apostleship. For, as regards his proper personality, he
   was by nature one man, by grace one Christian, by still more abounding
   grace one, and yet also, the first apostle; but when it was said to
   him, "I will give unto thee the keys of the kingdom of heaven, and
   whatsoever thou shalt bind on earth, shall be bound in heaven; and
   whatsoever thou shalt loose on earth, shall be loosed in heaven," he
   represented the universal Church, which in this world is shaken by
   divers temptations, that come upon it like torrents of rain, floods and
   tempests, and falleth not, because it is founded upon a rock (petra),
   from which Peter received his name. For petra (rock) is not derived
   from Peter, but Peter from petra; just as Christ is not called so from
   the Christian, but the Christian from Christ. For on this very account
   the Lord said, "On this rock will I build my Church," because Peter had
   said, "Thou art the Christ, the Son of the living God." [1977] On this
   rock, therefore, He said, which thou hast confessed, I will build my
   Church. For the Rock (Petra) was Christ; [1978] and on this foundation
   was Peter himself also built. For other foundation can no man lay than
   that is laid, which is Christ Jesus. [1979] The Church, therefore,
   which is founded in Christ received from Him the keys of the kingdom of
   heaven in the person of Peter, that is to say, the power of binding and
   loosing sins. For what the Church is essentially in Christ, such
   representatively is Peter in the rock (petra); and in this
   representation Christ is to be understood as the Rock, Peter as the
   Church. This Church, accordingly, which Peter represented, so long as
   it lives amidst evil, by loving and following Christ is delivered from
   evil. But its following is the closer in those who contend even unto
   death for the truth. But to the universality [1980] [of the Church] is
   it said, "Follow me," even as it was for the same universality that
   Christ suffered: of whom this same Peter saith, "Christ suffered for
   us, leaving us an example, that we should follow His footsteps." [1981]
   This, then, you see is why it was said to him, "Follow me." But there
   is another, an immortal life, that is not in the midst of evil: there
   we shall see face to face what is seen here through a glass and in a
   riddle, [1982] even when much progress is made in the beholding of the
   truth. There are two states of life, therefore, preached and commended
   to herself from heaven, that are known to the Church, whereof the one
   is in faith, the other in sight; one in the temporal sojourn in a
   foreign land, the other in the eternity of the [heavenly] abode; one in
   labor, the other in repose; one on the way, the other in the
   fatherland; one in active work, the other in the wages of
   contemplation; one declines from evil and makes for good, the other has
   no evil to decline from, and has great good to enjoy; the one fights
   with a foe, the other reigns without a foe; the one is brave in the
   midst of adversities, the other has no experience of adversity; the one
   is bridling its carnal lusts, the other has full scope for spiritual
   delights; the one is anxious with the care of conquering, the other
   secure in the peace of victory; the one is helped in temptations, the
   other, free from all temptations, rejoices in the Helper Himself; the
   one is occupied in relieving the indigent, the other is there, where no
   indigence is found; the one pardons the sins of others, that its own
   may be pardoned to itself, the other neither has anything to pardon nor
   does aught for which pardon has to be asked; the one is scourged with
   evils that it may not be elated with good things, the other is free
   from all evil by such a fullness of grace that, without any temptation
   to pride, it may cleave to that which is supremely good; the one
   discerneth both good and evil, the other has only that which is good
   presented to view: therefore the one is good, but miserable as yet; the
   other, better and blessed. This one was signified by the Apostle Peter,
   that other by John. The whole of the one is passed here to the end of
   this world, and there finds its termination, the other is deferred for
   its completion till after the end of this world, but has no end in the
   world to come. Hence it is said to the latter, "Follow me;" but of the
   former, "Thus I will that he tarry till I come, what is that to thee?
   follow thou me." For what means this last? So far as my wisdom goes, so
   far as I comprehend, what is it but this, Follow thou me by imitating
   me in the endurance of temporal evils; let him remain till I come to
   restore everlasting good? And this may be expressed more clearly in
   this way: Let perfected action, informed by the example of my passion,
   follow me; but let contemplation only begun remain [so] till I come, to
   be perfected when I come. For the godly plenitude of patience, reaching
   forward even unto death, followeth Christ; but the fullness of
   knowledge tarrieth till Christ come, to be manifested then. For here
   the evils of this world are endured in the land of the dying, while
   there shall be seen the good things of the Lord in the land of the
   living. For in saying, "I wish him to tarry till I come," we are not to
   understand Him as meaning to remain on, or abide permanently, but to
   wait; seeing that what is signified by him shall certainly not be
   fulfilled now, but when Christ is come. But what is signified by him to
   whom it was said, "Follow thou me," unless it be done now, will never
   attain to the expected end. And in this life of activity, the more we
   love Christ the more easily are we delivered from evil. But He loveth
   us less as we now are, and therefore delivers from it, that we may not
   be always such as we are. There, however, He loveth us more; for we
   shall not have aught about us to displease Him, or aught that He will
   have to separate us from: nor is it for aught else that He loveth us
   here but that He may heal and translate us from everything He loveth
   not. Here, therefore, [He loveth us] less, where He would not have us
   remain; there in larger measure, whither He would have us to be
   passing, and out of that wherein He would not that we should perish.
   Let Peter therefore love Him, that we may obtain deliverance from our
   present mortality; let John be loved by Him, that we may be preserved
   in the immortality to come.

   6. But by this line of argument we have shown why Christ loved John
   more than Peter, not why Peter loved Christ more than John. For if
   Christ loveth us more in the world to come, where we shall live
   unendingly with Him, than in the present, from which we are in the
   course of being rescued, that we may be always in the other, it does
   not follow on that account that we shall love Him less when better
   ourselves; since we can in no possible way be better ourselves, save by
   loving Him more. Why was it, then, that John loved Him less than Peter,
   if he signified that life, wherein He must be more abundantly loved,
   but because on that very account it was said, "I will that he tarry,"
   that is wait, "till I come;" for we have not yet the love itself, which
   will then be greater far, but are expecting that future, that we may
   have it when He shall come? Just as in his own epistle the same apostle
   declares, "It has not yet appeared what we shall be: but we know that,
   when He shall appear, we shall be like Him; for we shall see Him as He
   is." [1983] Then accordingly shall we love the more that which we shall
   see. But the Lord Himself, in His predestinating knowledge, loveth more
   that future life of ours that is yet to come, such as He knows it will
   be hereafter in us, in order that by so loving us He may draw us onward
   to its possession. Wherefore, as all the ways of the Lord are mercy and
   truth, [1984] we know our present misery, because we feel it; and
   therefore we love more the mercy of the Lord, which we wish to be
   exhibited in our deliverance from misery, and we ask and experience it
   daily, especially in the remission of sins: this it is that was
   signified by Peter, as loving more, but less beloved; because Christ
   loveth us less in our misery than in our blessedness. But the
   contemplation of the truth, such as it then shall be, we love less,
   because as yet we neither know nor possess it: this was signified by
   John as loving less, and therefore waiting both for that state itself,
   and for the perfecting in us of that love to Him, to which He is
   entitled, till the Lord come; but loved the more, because that it is,
   which is symbolized by him, that maketh him blessed.

   7. Let no one, however, separate these distinguished apostles. In that
   which was signified by Peter, they were both alike; and in that which
   was signified by John, they will both be alike hereafter. In their
   representative character, the one was following, the other tarrying;
   but in their personal faith they were both of them enduring the present
   evils of the misery here, both of them expecting the future good things
   of the blessedness to come. And such is the case, not with them alone,
   but with the holy universal Church, the spouse of Christ, who has still
   to be rescued from the present trials, and to be preserved in the
   future happiness. And these two states of life were symbolized by Peter
   and John, the one by the one, the other by the other; but in this life
   they both of them walked for a time by faith, and the other they shall
   both of them enjoy eternally by sight. For the whole body of the
   saints, therefore, inseparably belonging to the body of Christ, and for
   their safe pilotage through the present tempestuous life, did Peter,
   the first of the apostles, receive the keys of the kingdom of heaven
   for the binding and loosing of sins; and for the same congregation of
   saints, in reference to the perfect repose in the bosom of that
   mysterious life to come did the evangelist John recline on the breast
   of Christ. For it is not the former alone but the whole Church, that
   bindeth and looseth sins; nor did the latter alone drink at the
   fountain of the Lord's breast, to emit again in preaching, of the Word
   in the beginning, God with God, and those other sublime truths
   regarding the divinity of Christ, and the Trinity and Unity of the
   whole Godhead. which are to be yet beheld in that kingdom face to face,
   but meanwhile till the Lord's coming are only to be seen in a mirror
   and in a riddle; but the Lord has Himself diffused this very gospel
   through the whole world, that every one of His own may drink thereat
   according to his own individual capacity. There are some who have
   entertained the idea--and those, too, who are no contemptible handlers
   of sacred eloquence--that the Apostle John was more loved by Christ on
   the ground that he never married a wife, and lived in perfect chastity
   from early boyhood. [1985] There is, indeed, no distinct evidence of
   this in the canonical Scriptures: nevertheless it is an idea that
   contributes not a little to the suitableness of the opinion expressed
   above, namely, that that life was signified by him, where there will be
   no marriage.

   8. "This is the disciple who testifieth of these things, and wrote
   these things; and we know that his testimony is true. And there are
   also," he adds, "many other things which Jesus did, the which, if they
   should be written every one, I suppose that even the world itself could
   not contain the books that should be written." We are not to suppose
   that in regard to local space the world would be unable to contain
   them; for how could they be written in it if it could not bear them
   when written? but perhaps it is that they could not be comprehended by
   the capacity of the readers: although, while our faith in certain
   things themselves remains unharmed, the words we use about them may not
   unfrequently appear to exceed belief. This will not take place when
   anything that was obscure or dubious is in course of exposition by the
   setting forth of its ground and reason, but only when that which is
   clear of itself is either magnified or extenuated, without any real
   departure from the pathway of the truth to be intimated; for the words
   may outrun the thing itself that is indicated only in such a way, that
   the will of him that speaketh, but without any intention to deceive,
   may be apparent, so that, knowing how far he will be believed, he,
   orally, either diminishes or magnifies his subject beyond the limit to
   which credit will be given. This mode of speaking is called by the
   Greek name hyperbole, by the masters not only of Greek, but also of
   Latin literature. And this mode is found not only here, but in several
   other parts also of the divine literature: as, "They set their mouths
   against the heavens;" [1986] and, "The top of the hair of such as go on
   in their trespasses;" [1987] and many others of the same kind, which
   are no more wanting in the sacred Scriptures than other tropes or modes
   of speaking. Of these I might give a more elaborate discussion, were it
   not that, as the evangelist here terminates his Gospel, I am also
   compelled to bring my discourse to a close.
     __________________________________________________________________

   [1961] Sic eum volo manere donec veniam.

   [1962] Acts xii. 2.

   [1963] Deut. xxxiv. 6.

   [1964] Matt. xvii. 3.

   [1965] 2 Kings ii. 11.

   [1966] Matt. xxvii. 52, 53.

   [1967] Phil. i. 23.

   [1968] Wisd. ix. 15.

   [1969] Rom. viii. 24, 25.

   [1970] Job vii. 1.

   [1971] Matt. vi. 13.

   [1972] Job xiv. 1.

   [1973] Ps. lxxvii. 9.

   [1974] Gal. iv. 4.

   [1975] 1 Tim. ii. 5.

   [1976] Matt. vi. 12.

   [1977] Matt. xvi. 16-19.

   [1978] 1 Cor. x. 4.

   [1979] 1 Cor. iii. 11.

   [1980] Universitati.

   [1981] 1 Pet. ii. 21.

   [1982] 1 Cor. xiii. 12.

   [1983] 1 John iii. 2.

   [1984] Ps. xxv. 10.

   [1985] Jerome, Book I., Against Jovinian.

   [1986] Ps. lxxiii. 9.

   [1987] Ps. lxviii. 21.
     __________________________________________________________________
     __________________________________________________________________
     __________________________________________________________________

   St. AUGUSTIN:

   ten homilies

   on

   the first epistle of John.

   translated by

   rev. H. Browne, m.a.,

   canon of waltham and principal of the chichester diocesan college.

   revised, with additional notes,

   by

   rev. joseph h. myers, d.d.
     __________________________________________________________________

   Introduction.

   This first Epistle of John, probably written at Ephesus near the close
   of the first century, the last utterance of the Spirit of inspiration,
   breathes the calmness of an assured hope, and that fullness of joy of
   which the Apostle would have his readers to be made partakers. While
   strongly refuting error, it is not so much an argument as an intuition,
   an open vision of the divine truths announced.

   It was evidently written in a time of external quiet for the Church,
   but of special exposure to errors and perils from within. The nature of
   the principal error is plain,--the denial that Jesus is the Christ (1
   John ii: 22). Precisely this heresy was taught at Ephesus by Cerinthus
   in the old age of the Apostle; he alleged that Jesus was a man eminent
   for wisdom and holiness; that after his baptism Christ descended into
   him, and before the crucifixion left Jesus and returned to heaven. Over
   against this cardinal error, the Apostle announces the manifestation of
   the Son of God in the flesh,--the Incarnation of that Eternal Life
   which was with God from the beginning. This divine fact is shown in its
   own self-evidencing light, and is so presented as to render the epistle
   a "possession forever," of incalculable value to the Church. In our
   day, also, by separating Jesus the Son of Man from Christ the Son of
   God, the one Divine-Human Lord and Saviour of man is denied and
   rejected. The great words, fellowship, light, life, love, so often
   recurring in the Epistle, are filled with new meanings as vehicles of
   the message of God, as conveying the thoughts of God.

   As regards the plan of the Epistle, it has been often asserted till
   lately that it was supposed to be but fragmentary, a series of
   aphorisms. Augustin, however, without formally announcing a plan as
   discovered by him in the Epistle, not only frequently affirms in his
   exposition that charity or love is the Apostle's main theme, but so
   conducts the discussion, gathering his arguments and illustrations
   around this central thought, as to render it evident that in his view
   the purpose and plan of the Apostle is to set forth love in its essence
   and its scope, and that he intends to make this thought dominant in
   every part. Westcott, in his admirable commentary (2nd edition, 1886),
   does not draw out a plan, but gives striking and comprehensive views of
   the object and scope of the Epistle.

   Braune, in Lange's commentary, makes two main divisions, besides the
   introduction and conclusion: chief topic for the first division: i.
   5-ii. 28, God is Light; for the second part: Whosoever is born of God
   doeth righteousness.

   Huther (4th edition, 1880) suggests a three-fold division, first: i.
   5-ii. 12-28, against indifference to truth and love of the world;
   second: ii. 29-iii. 22, a life of brotherly love alone is in agreement
   with the nature of the child of God; third: iii. 23-v. 17, pointing to
   faith in Jesus Christ, the Son of God, as the foundation of the
   Christian Life. As thus distributed (by Huther) "the conclusion of each
   part points to the joy of which the Christian partakes in fellowship
   with God."

   Objections have been urged to any division proposed, as being
   inadequate; but the great divine facts of fellowship with God, fullness
   of joy in Him, and an Eternal Life of love through the Son of God, are
   leading topics. This is obvious; they are often recurred to, are
   frequently conjoined, and in their grandeur surpass our range and reach
   of thought, while satisfying the aspirations of the soul.

   In these discourses of Augustin, on the first Epistle of John, we have
   a nearly complete text of the Epistle,--the exposition of the last 18
   verses not being extant. He followed the old Itala, one of the most
   ancient (Latin) versions of the New Testament. Variations between the
   text on which he comments and the best Greek text (as given by Westcott
   and Hort), when of importance, are indicated in this revised edition of
   the translation of his homilies. In comparing the Oxford translation,
   word by word, with the original,--Benedictine (Migne's)
   edition,--several omissions, twelve at least, have been discovered; and
   though brief, some of them are of considerable importance: these are
   supplied in the present edition.

   The translator copied, only too faithfully, the very form of the Latin
   sentences: to change them throughout and to remove all the archaisms in
   his English, might have seemed an undue reflection on a work executed
   for the most part with extraordinary fidelity.

   After many alterations in phraseology, probably enough still remains in
   the translation of the original antique flavor to satisfy the taste of
   those who are ever disposed to say: "the old is better."

   As regards any allegorizing tendency here and there manifested in the
   exposition, it may suffice to say that it is small in Augustin, as
   compared with very many of great fame.

   If now and then he seems to mistake in interpretation (as in Homily
   VII.), not considering that in the Greek such propositions as "God is
   love," are not convertible, the subject ho theos being marked by the
   article, and the predicate indicated by not having the article, let it
   be remembered that some exegetical canons of the kind were unknown in
   his time.

   These expository discourses by the most illustrious of the Fathers of
   the Western Church, while often exhibiting great critical acumen, were
   not intended to be models in exegesis. They are familiar, homiletical
   talks, racy and vivid in style, couched in the plainest and most
   pointed language, and all aglow with the most fervent love.

   Whatever St. John was in this respect, Augustin was clearly a polemic;
   but where can be found a more ardent lover of the brethren, nay of all
   men, even the worst? Not the least striking and touching of his
   utterances are those in which he discloses the breadth and depth of his
   charity toward enemies, and affirms such principles and such conduct to
   be necessarily and invariably found in all those who are Christians
   indeed.--J.H.M.
     __________________________________________________________________

   ten homilies

   on the epistle of john

   to the parthians. [1988]

   ------------------------

   The Prologue.

   Ye remember, holy brethren, that the Gospel according to John, read in
   orderly course of lessons, is the subject on which we usually
   discourse: but because of the now intervening solemnity of the holy
   days, on which there must be certain lessons recited in the Church,
   which so come every year that they cannot be other than they are:
   [1989] the order which we had undertaken is of necessity for a little
   while intermitted, not wholly omitted. But when I was thinking what
   matter of discourse upon the Scriptures, agreeable with the
   cheerfulness of these days, I might undertake with you, as the Lord
   shall vouchsafe to grant, during the present week, being such an one as
   might be finished in these seven or eight days; the Epistle of blessed
   John occurred to me: that whereas we have for a while intermitted the
   reading of his Gospel, we may in discoursing upon his Epistle not go
   from his side: the rather, as in this same Epistle, which is very sweet
   to all who have a healthy taste of the heart to relish the Bread of
   God, and very meet to be had in remembrance in God's Holy Church,
   charity is above all commended. He has spoken many words, and nearly
   all are about charity. [1990] He that hath in himself that which he is
   to hear, must needs rejoice at that which he heareth. For so shall this
   reading be to that man, as oil upon flame; if that be there which may
   be nourished, it is nourished and groweth and abideth. Again, to some
   it ought to be as flame to fuel; that if he did not burn, by added
   discourse he may be set on fire. For in some that which is there, is
   nourished: in some it is kindled, if it be not there: that we all may
   rejoice in one charity. But where charity, there peace; and where
   humility, there charity. Now let us hear himself: and at his words,
   what the Lord suggests, that let us speak also to you, that ye may well
   understand.

   ------------------------
     __________________________________________________________________

   [1988] In this designation of St. John's first Epistle, the manuscript
   copies of St. Augustin all agree, both here and in the incidental
   mention, Quæst. Evang. ii. 39, of St. John's Epistola ad Parthos; and
   that there is no error of transcription is further proved by the fact,
   that the present work appears in the Indiculus of Posidius under the
   title, In Epistolam Joannis ad Parthos Tractatus decem. And yet St.
   Augustin neither in these Tractates nor in any other of his extant
   works explains or comments upon this peculiar address. In the Latin
   church, since Augustin, it frequently occurs in authors and in mss. of
   the Vulgate. According to Venerable Bede, "Many ecclesiastical authors,
   and among them St. Athanasius, Bishop of the Church of Alexandria,
   witness that the first Epistle of St. John was written ad Parthos."
   (Cave, Hist. Lit. i. 614). But there is no indication elsewhere that
   St. Athanasius was acquainted with this superscription, and with the
   exception of a few very modern mss. which have pros parthous in the
   subscription to the second Epistle, it seems to be unknown to the Greek
   Church. The tradition according to which St. John preached the Gospel
   in Parthia rests (so far as appears) on no ancient authority, and
   perhaps has no other foundation than the superscription itself: which
   may have originated either, as some critics have supposed, in an
   abbreviated form of pros parthenous, "To the Virgins," or as Gieseler
   suggests, in tou parthenou, as the designation of St. John himself,
   "The Epistle of John the Virgin;" an epithet which has gone with his
   name from very early times. In favor of this explanation it may be
   remarked, that Griesbach's Codex, 30, has for the superscription of the
   Apocalypse, tou hagiou endoxotatou apostolou kai euangelistou parthenou
   egapemenou epistethiou 'Ioannou theologou: "The Apocalypse of the holy,
   most glorious Apostle and Evangelist, the Virgin,' the Beloved, who lay
   in the bosom (of the Lord), John the Theologus." [Most recent critics
   and commentators adopt the plausible conjecture of Gieseler that the
   title originated in the mistake of a transcriber for tou parthenou.
   Other conjecturers: Ad Spartos, Ad Pattimios, Ad Sparsos, are not worth
   considering. See the commentaries of Huther, Haupt, Braune, Westcott,
   and Plummer.--P.S.]

   [1989] From S. Aug. Serm. ccxxxii. 1, and ccxxxix. 1, it appears to
   have been the custom, that during seven or eight days after Easter
   Sunday, the history of the Resurrection from all four Evangelists
   should furnish the Gospel Lessons: but not always in the same order,
   St. Luke being sometimes read before St. Mark. And in fact the second
   of these Homilies, which one of the oldest mss. assigns to Easter
   Monday, appears from the opening of it to have been preached on the day
   which had for its Lesson the narrative of St. Luke concerning the two
   disciples to whom Christ appeared on the way to Emmaus.--Ben. Ed.

   [1990] Some mss. have in the title of these Homilies the addition, De
   Caritate.
     __________________________________________________________________

   Homily I.

   1 John I. 1-II. 11

   "That which was from the beginning, which we have heard, and which we
   have seen with our eyes, and our hands have handled, of the Word of
   life: and the life was manifested, and we have seen, and bear witness,
   and show unto you that eternal life, which was with the Father, and was
   manifested unto us: the things which we have seen and heard declare we
   unto you, that ye also may have fellowship with us: and that our
   fellowship may be [1991] with the Father, and with His Son Jesus
   Christ. And these things write we unto you, that your joy may be full.
   This then is the message which we have heard of Him, and declare unto
   you, that God is light, and in Him is no darkness at all. If we say
   that we have fellowship with Him, and walk in darkness, we lie, and do
   not the truth: if we walk in the light, as He is in the light, we have
   fellowship one with another, and the blood of Jesus Christ His Son
   shall cleanse [1992] us from all sin. If we say that we have no sin, we
   deceive ourselves, and the truth is not in us. If we confess our sins,
   He is faithful and just to forgive us our sins, and to cleanse us from
   all unrighteousness. If we say that we have not sinned, we make Him a
   liar, and His word is not in us. My little children, these things write
   I unto you, that ye sin not. And if any man sin, we have an Advocate
   with the Father, Jesus Christ the righteous: and He is the propitiation
   for our sins: not for our's only, but also for the sins of the whole
   world. And in this we do know Him, if we keep His commandments. He that
   saith he knoweth Him, and keepeth not His commandments, is a liar, and
   the truth is not in him. But whoso keepeth His word, in him verily is
   the love of God perfected. In this we know that we are in Him, if in
   Him we be perfect. He that saith he abideth in Him ought himself also
   so to walk, even as He walked. Beloved, I write no new commandment unto
   you, but an old commandment which ye had from the beginning. The old
   commandment is the word which ye have heard. Again, a new commandment I
   write unto you, which thing is true in Him and in you: because the
   darkness is past, and the true light now shineth. He that saith he is
   in the light, and hateth his brother, is in darkness even until now. He
   that loveth his brother abideth in the light, and there is none
   occasion of stumbling in him. For he that hateth his brother is in
   darkness, and walketh in darkness, and knoweth not whither he goeth,
   because the darkness hath blinded his eyes."

   1. "That which was from the beginning, which we have heard, which we
   have seen with our eyes, [1993] and our hands have handled, of the word
   of life." Who is he that with hands doth handle the Word, except
   because "The Word was made flesh, and dwelt in us"? Now this Word which
   was made flesh that it might be handled, began to be flesh, of the
   Virgin Mary: but not then began the Word, for the Apostle saith, "That
   which was from the beginning." See whether his epistle does not bear
   witness to his gospel, where ye lately heard, "In the beginning was the
   Word, and the Word was with God." [1994] Perchance, "Concerning the
   word of life" one may take as a sort of expression concerning Christ,
   not the very body of Christ which was handled with hands. See what
   follows: "And the Life was manifested." Christ therefore is "the word
   of life." And whereby manifested? For it was "from the beginning," only
   not manifested to men: but it was manifested to angels, who saw it and
   fed on it as their bread. But what saith the Scripture? "Man did eat
   angels' bread." [1995] Well then "the Life was manifested" in the
   flesh; because it exhibited in manifestation, that that which can be
   seen by the heart only, should be seen by the eyes also, that it might
   heal the hearts. For only by the heart is the Word seen: but the flesh
   is seen by the bodily eyes also. We had wherewith to see the flesh, but
   had not wherewith to see the Word: "the Word was made flesh," which we
   might see, that so that in us might be healed wherewith we might see
   the Word.

   2. "And we have seen and are witnesses." [1996] Perhaps some of the
   brethren who are not acquainted with the Greek do not know what the
   word "witnesses" is in Greek: and yet it is a term much used by all,
   and had in religious reverence; for what in our tongue we call
   "witnesses," in Greek are "martyrs." Now where is the man that has not
   heard of martyrs, or where the Christian in whose mouth the name of
   martyrs dwelleth not every day and would that it so dwelt in the heart
   also, that we should imitate the sufferings of the martyrs, not
   persecute them with our cups! [1997] Well then, "We have seen and are
   witnesses," is as much as to say, We have seen and are martyrs. For it
   was for bearing witness of that which they had seen, and bearing
   witness of that which they had heard from them who had seen, that,
   while their testimony itself displeased the men against whom it was
   delivered, the martyrs suffered all that they did suffer. The martyrs
   are God's witnesses. It pleased God to have men for His witnesses, that
   men also may have God to be their witness. "We have seen," saith he,
   "and are witnesses." Where have they seen? In the manifestation. What
   meaneth, in the manifestation? In the sun, that is, in this light of
   day. And how should He be seen in the sun who made the sun, except as
   "in the sun He hath set His tabernacle; and Himself as a bridegroom
   going forth out of his chamber, exulted as a giant to run His course?"
   [1998] He before the sun, [1999] who made the sun, He before the
   day-star, before all the stars, before all angels, the true Creator,
   ("for all things were made by Him, and without Him was nothing made,")
   that He might be seen by eyes of flesh which see the sun, set His very
   tabernacle in the sun, that is, showed His flesh in manifestation of
   this light of day: and that Bridegroom's chamber was the Virgin's womb,
   because in that virginal womb were joined the two, the Bridegroom and
   the bride, the Bridegroom the Word, and the bride the flesh; because it
   is written, "And they twain shall be one flesh;" [2000] and the Lord
   saith in the Gospel, "Therefore they are no more twain but one flesh.
   [2001] And Esaias remembers right well that they are two: for speaking
   in the person of Christ he saith, "He hath set a mitre upon me as upon
   a bridegroom, and adorned me with an ornament as a bride." [2002] One
   seems to speak, yet makes Himself at once Bridegroom and Bride; because
   "not two, but one flesh:" because "the Word was made flesh, and dwelt
   in us." To that flesh the Church is joined, and so there is made the
   whole Christ, Head and body.

   3. "And we are witnesses, and show unto you that eternal life, which
   was with the Father, and was manifested unto us:" i.e., manifested
   among us: which might be more plainly expressed, manifested to us. "The
   things," therefore, "which we have seen and heard, declare we unto
   you." [2003] Those saw the Lord Himself present in the flesh, and heard
   words from the mouth of the Lord, and told them to us. Consequently we
   also have heard, but have not seen. Are we then less happy than those
   who saw and heard? And how does he add, "That ye also may have
   fellowship with us"? Those saw, we have not seen, and yet we are
   fellows; because we hold the faith in common. For there was one who did
   not believe even upon seeing, and would needs handle, and so believe,
   and said, "I will not believe except I thrust my fingers into the place
   of the nails, and touch His scars." [2004] And He did give Himself for
   a time to be handled by the hands of men, who always giveth Himself to
   be seen by the sight of the angels; and that disciple did handle, and
   exclaimed, "My Lord, and my God!" Because he touched the Man, he
   confessed the God. And the Lord, to console us who, now that He sitteth
   in heaven, cannot touch Him with the hand, but only reach Him with
   faith, said to him, "Because thou hast seen, thou hast believed;
   blessed are they that have not seen, and yet believe." We are here
   described, we designated. Then let the blessedness take place in us, of
   which the Lord predicted that it should take place; let us firmly hold
   that which we see not; because those tell us who have seen. "That ye
   also," saith he, "may have fellowship with us." And what great matter
   is it to have fellowship with men? Do not despise it; see what he adds:
   "and our fellowship may be [2005] with God the Father, and Jesus Christ
   His Son. And these things," saith he, "we write unto you, that your joy
   may be full." [2006] Full joy he means in that fellowship, in that
   charity, in that unity.

   4. "And this is the message which we have heard of Him, and declare
   unto you." [2007] What is this? Those same have seen, have handled with
   their hands, the Word of life: He "was from the beginning," and for a
   time was made visible and palpable, the Only-begotten Son of God. For
   what thing did He come, or what new thing did He tell us? What was it
   His will to teach? Wherefore did He this which He did, that the Word
   should be made flesh, that "God over all things" [2008] should suffer
   indignities from men, that He should endure to be smitten upon the face
   by the hands which Himself had made? What would He teach? What would He
   show? What would He declare? Let us hear: for without the fruit of the
   precept the hearing of the story, how Christ was born, and how Christ
   suffered, is a mere pastime of the mind, not a strengthening of it.
   What great thing hearest thou? With what fruit thou hearest, see to
   that. What would He teach? What declare? Hear. That "God is light,"
   saith he, "and there is no darkness in Him at all." [2009] Hitherto, he
   hath named indeed the light, but the words are dark: good is it for us
   that the very light which he hath named should enlighten our hearts,
   and we should see what he hath said. This it is that we declare, that
   "God is light, and there is no darkness in Him at all." Who would dare
   to say that there is darkness in God? Or what is the light? Or what
   darkness? Lest haply he speaks of such things as pertain to these eyes
   of ours. "God is light." Saith some man, "The sun also is light, and
   the moon also is light, and a candle is light." It ought to be
   something far greater than these, far more excellent, and far more
   surpassing. How much God is distant from the creature, how much the
   Maker from the making, how much Wisdom from that which is made by
   Wisdom, far beyond all things must this light needs be. And haply we
   shall be near to it, if we get to know what this light is, and apply
   ourselves unto it, that by it we may be enlightened; because in
   ourselves we are darkness, and only when enlightened by it can we
   become light, and not be put to confusion by it, being put to confusion
   by ourselves. Who is he that is put to confusion by himself? He that
   knows himself to be a sinner. Who is he that by it is not put to
   confusion? He who by it is enlightened. What is it to be enlightened by
   it? He that now sees himself to be darkened by sins, and desires to be
   enlightened by it, draws near to it: whence the Psalm saith, "Draw near
   unto Him, and be ye enlightened; and your faces shall not be ashamed."
   [2010] But thou shalt not be shamed by it, if, when it shall show thee
   to thyself that thou art foul, thine own foulness shall displease thee,
   that thou mayest perceive its beauty. This it is that He would teach.

   5. And may it be that we say this over-hastily? Let the apostle himself
   make this plain in what follows. Remember what was said at the outset
   of our discourse, that the present epistle commendeth charity: "God is
   light," saith he, "and in Him is no dark ness at all." And what said he
   above? "That ye may have fellowship with us, and our fellowship may be
   with God the Father, and with His Son Jesus Christ." But moreover, if
   "God be light, and in Him is no darkness at all, and we must have
   fellowship with Him," then from us also must the darkness be driven
   away, that there may be light created in us, for darkness cannot have
   fellowship with light. To this end, see what follows: "If we say that
   we have fellowship with Him, and walk in darkness, we lie." [2011] Thou
   hast also the Apostle Paul saying, "Or what fellowship hath light with
   darkness?" [2012] Thou sayest thou hast fellowship with God, and thou
   walkest in darkness; "and God is light, and in Him is no darkness at
   all:" then how should there be fellowship between light and darkness?
   At this point therefore a man may say to himself, What shall I do? how
   shall I be light? I live in sins and iniquities. There steals upon him,
   as it were, a desperation and sadness. There is no salvation save in
   the fellowship of God. "God is light, and in Him is no darkness at
   all." But sins are darkness, as the Apostle saith of the devil and his
   angels, that they are "rulers of this darkness." [2013] He would not
   call them of darkness, save as rulers of sins, having lordship over the
   wicked. Then what are we to do, my brethren? Fellowship [2014] with God
   must be had, other hope of life eternal is none; now "God is Light, and
   in Him is no darkness at all:" now iniquities are darkness; by
   iniquities we are pressed down, that we cannot have fellowship with
   God: what hope have we then? Did I not promise to speak something
   during these days, that shall cause gladness? Which if I make not good,
   this is sadness. "God is Light, and in Him is no darkness at all;" sins
   are darkness: what shall become of us? Let us hear, whether
   peradventure He will console, lift up, give hope, that we faint not by
   the way. For we are running, and running to our own country; and if we
   despair of attaining, by that very despair we fail. But He whose will
   it is that we attain, that He may keep us safe in our own land, feedeth
   us in the way. Hear we then: "If we say that we have fellowship with
   Him and walk in darkness, we lie, and do not the truth." Let us not say
   that we have fellowship with Him, if we walk in darkness. "If we walk
   in the light, as He is in the light, we have fellowship one with
   another." [2015] Let us walk in the light, as He is in the light, that
   we may be able to have fellowship with Him. And what are we to do about
   our sins? Hear what follows, "And the blood of Jesus Christ His Son
   shall purge [2016] us from all sin." [2017] Great assurance hath God
   given! Well may we celebrate the Passover, wherein was shed the blood
   of the Lord, by which we are cleansed "from all sin!" Let us be
   assured: the "handwriting which was against us," [2018] the bond of our
   slavery, the devil held, but by the blood of Christ it is blotted out.
   "The blood," saith he, "of His Son shall purge us from all sin." What
   meaneth, "from all sin"? Mark: lo even now, in the name of Christ whom
   these [2019] here have now confessed, who are called infants, [2020]
   have all their sins been cleansed. They came in old, they went out new.
   How, came in old, went out new? Old men they came in, infants they went
   out. For the old life is old age with all its dotage, but the new life
   is the infancy of regeneration. But what are we to do? The past sins
   are pardoned, not only to these but to us; and after the pardon and
   abolition of all sins, by living in this world in the midst of
   temptations, some haply have been contracted. Therefore what he can,
   let man do; let him confess himself to be what he is, that he may be
   cured by Him who always is what He is: for He always was and is; we
   were not and are.

   6. For see what He saith; "If we say that we have no sin, we deceive
   ourselves, and the truth is not in us." [2021] Consequently, if thou
   hast confessed thyself a sinner, the truth is in thee: for the Truth
   itself is light. Thy life hath not yet shone in perfect brightness,
   because there are sins in thee; but yet thou hast already begun to be
   enlightened, because there is in thee the confession of sins. For see
   what follows: "If we confess our sins, [2022] He is faithful and just
   to forgive us our sins, and to purge us from all iniquity." [2023] Not
   only the past, but haply if we have contracted any from this life;
   because a man, so long as he bears the flesh, cannot but have some at
   any rate light sins. But these which we call light, do not thou make
   light of. If thou make light of them when thou weighest them, be afraid
   when thou countest them. Many light make one huge sin: many drops fill
   the river; many grains make the lump. And what hope is there? Before
   all, confession: lest any think himself righteous, and, before the eyes
   of God who seeth that which is, man, that was not and is, lift up the
   neck. Before all, then, confession; then, love: for of charity what is
   said? "Charity covereth a multitude of sins." [2024] Now let us see
   whether he commendeth charity in regard of the sins which subsequently
   overtake us: because charity alone extinguisheth sins. Pride
   extinguisheth charity: therefore humility strengtheneth charity;
   charity extinguisheth sins. Humility goes along with confession, the
   humility by which we confess ourselves sinners: this is humility, not
   to say it with the tongue, as if only to avoid arrogancy, lest we
   should displease men if we should say that we are righteous. This do
   the ungodly and insane: "I know indeed that I am righteous, but what
   shall I say before men? If I shall call myself righteous, who will bear
   it, who tolerate? let my righteousness be known unto God: I however
   will say that I am a sinner, but only that I may not be found odious
   for arrogancy." Tell men what thou art, tell God what thou art. Because
   if thou tell not God what thou art, God condemneth what He shall find
   in thee. Wouldest thou not that He condemn thee? Condemn thou. Wouldest
   thou that He forgive? do thou acknowledge, that thou mayest be able to
   say unto God, "Turn Thy face from my sins." [2025] Say also to Him
   those words in the same Psalm, "For I acknowledge mine iniquity." "If
   we confess our sins, He is faithful and just to forgive us our sins,
   and to purge us from all iniquity. If we say that we have not sinned,
   we make Him a liar, and His word is not in us." [2026] If thou shalt
   say, I have not sinned, thou makest Him a liar, while thou wishest to
   make thyself true. How is it possible that God should be a liar, and
   man true, when the Scripture saith the contrary, "Every man a liar, God
   alone true"? [2027] Consequently, God true through Himself, thou true
   through God; because through thyself, a liar.

   7. And lest haply he should seem to have given impunity for sins, in
   that he said, "He is faithful and just to cleanse us from all
   iniquity;" and men henceforth should say to themselves, Let us sin, let
   us do securely what we will, Christ purgeth us, is faithful and just,
   purgeth us from all iniquity: He taketh from thee an evil security, and
   putteth in an useful fear. To thine own hurt thou wouldest be secure;
   thou must be solicitous. For "He is faithful and just to forgive us our
   sins," provided thou always displease thyself, and be changing until
   thou be perfected. Accordingly, what follows? "My little children,
   these things I write unto you, that ye sin not." [2028] But perchance
   sin overtakes us from our mortal life: what shall be done then? What?
   shall there be now despair? Hear: "And if any man sin, we have an
   advocate with the Father, Jesus Christ the righteous: and He is the
   propitiator for our sins." [2029] He then is the advocate; do thou
   thine endeavor not to sin: if from the infirmity of this life sin shall
   overtake thee, see to it straightway, straightway be displeased,
   straightway condemn it; and when thou hast condemned, thou shalt come
   assured unto the Judge. There hast thou the advocate: fear not to lose
   thy cause in thy confession. For if oft-times in this life a man
   commits his cause to an eloquent tongue, and is not lost; thou
   committest thyself to the Word, and shalt thou be lost? Cry, "We have
   an advocate with the Father."

   8. See John himself observing humility. Assuredly he was a righteous
   and a great man, who from the Lord's bosom drank in the secrets of His
   mysteries; he, the man who by drinking from the Lord's bosom indited
   [2030] of His Godhead, "In the beginning was the Word, and the Word was
   with God:" he, being such a man as this, saith not, Ye have an advocate
   with the Father; but, "If any man sin, an advocate," saith he, "have
   we." He saith not, ye have; nor saith, ye have me; nor saith, ye have
   Christ Himself: but he puts Christ, not himself, and saith, also, "We
   have," not, ye have. He chose rather to put himself in the number of
   sinners that he might have Christ for his advocate, than to put himself
   in Christ's stead as advocate, and to be found among the proud that
   shall be condemned. Brethren, Jesus Christ the righteous, even Him have
   we for our advocate with the Father; "He," even He, "is the
   propitiation for our sins." This whoso hath held fast, hath made no
   heresy; this whoso hath held fast, hath made no schism. For whence came
   schisms? When men say, "we" are righteous, when men say, "we" sanctify
   the unclean, "we" justify the ungodly; "we" ask, "we" obtain. But what
   saith John? "And if any man sin, we have an advocate with the Father,
   Jesus Christ the righteous." But some man will say: then do the saints
   not ask for us? Then do bishops and rulers not ask for the people? Yea,
   but mark the Scriptures, and see that rulers also commend themselves to
   the prayers of the people. Thus the apostle saith to the congregation,
   "Praying withal for us also." [2031] The apostle prayeth for the
   people, the people prayeth for the apostle. We pray for you, brethren:
   but do ye also pray for us. Let all the members pray one for another;
   let the Head intercede for all. Therefore it is no marvel that he here
   goes on and shuts the mouths of them that divide the Church of God. For
   he that has said, "We have Jesus Christ the righteous, and He is the
   propitiation for our sins:" having an eye to those who would divide
   themselves, and would say, "Lo, here is Christ, lo, there;" [2032] and
   would show Him in a part who bought the whole and possesses the whole,
   he forthwith goes on to say, "Not our sins only, but also the sins of
   the whole world." What is this, brethren? Certainly "we have found it
   in the fields of the woods," [2033] we have found the Church in all
   nations. Behold, Christ "is the propitiation for our sins; not ours
   only, but also the sins of the whole world." Behold, thou hast the
   Church throughout the whole world; do not follow false justifiers who
   in truth are cutters off. Be thou in that mountain which hath filled
   the whole earth: because "Christ is the propitiation for our sins; not
   only ours, but also the sins of the whole world," which He hath bought
   with His blood.

   9. "And in this," saith he, "we do know Him, [2034] if we keep His
   commandments." [2035] What commandments? "He that saith, I know Him,
   and keepeth not His commandments, is a liar, and the truth is not in
   him." But still thou askest, What commandments? "But whoso," saith he,
   "keepeth His word, in him verily is the love of God perfected." [2036]
   Let us see whether this same commandment be not called love. For we
   were asking, what commandments, and he saith, "But whoso keepeth His
   word, in him verily is the love of God perfected." Mark the Gospel,
   whether this be not the commandment: "A new commandment," saith the
   Lord, "give I unto you, that ye love one another. [2037] --In this we
   know that we are in Him, if in Him we be perfected." [2038] Perfected
   in love, he calls them: what is perfection of love? To love even
   enemies, and love them for this end, that they may be brethren. For not
   a carnal love ought ours to be. To wish a man temporal weal, is good;
   but though that fail, let the soul be safe. Dost thou wish life to any
   that is thy friend? Thou doest well. Dost thou rejoice at the death of
   thine enemy? Thou doest ill. But haply both to thy friend the life thou
   wishest him is not for his good, and to thine enemy the death thou
   rejoicest at hath been for his good. It is uncertain whether this
   present life be profitable to any man or unprofitable: but the life
   which is with God without doubt is profitable. So love thine enemies as
   to wish them to become thy brethren; so love thine enemies as that they
   may be called into thy fellowship. For so loved He who, hanging on the
   cross, said, "Father, forgive them, for they know not what they do."
   [2039] For he did not say, Father let them live long, me indeed they
   kill, but let them live. He was casting out from them the death which
   is for ever and ever, by His most merciful prayer, and by His most
   surpassing might. Many of them believed, and the shedding of the blood
   of Christ was forgiven them. At first they shed it while they raged;
   now they drank it while they believed. "In this we know that we are in
   Him, if in Him we be made perfect." Touching the very perfection of
   love of enemies, the Lord admonishing, saith, "Be ye therefore perfect,
   as your Heavenly Father is perfect. [2040] He," therefore, "that saith
   he abideth in Him, ought himself also so to walk, even as He walked."
   [2041] How, brethren? what doth he advise us? "He that saith he abideth
   in Him," i.e., in Christ, "ought himself also so to walk even as He
   walked." Haply the advice is this, that we should walk on the sea? That
   be far from us! It is this then, that we walk in the way of
   righteousness. In what way? I have already mentioned it. He was fixed
   upon the cross, and yet was He walking in this very way: this way is
   the way of charity, "Father, forgive them, for they know not what they
   do." If, therefore, thou have learned to pray for thine enemy, thou
   walkest in the way of the Lord.

   10. "Dearly beloved, I write unto you no new commandment, but the old
   commandment which ye had from the beginning." [2042] What commandment
   calls he "old? Which ye had," saith he, "from the beginning. Old" then,
   in this regard, that ye have already heard it: otherwise he will
   contradict the Lord, where He saith, "A new commandment give I unto
   you, that ye love one another." [2043] But why an "old" commandment?
   Not as pertaining to the old man. But why? "Which ye had from the
   beginning. The old commandment is the word which ye have heard." Old
   then, in this regard, that ye have already heard it. And the selfsame
   he showeth to be new, saying, "Again, a new commandment write I unto
   you." [2044] Not another, but the selfsame which he hath called old,
   the same is also new. Why? "Which thing is true in Him and in you." Why
   old, ye have already heard: i.e., because ye knew it already. But why
   new? "Because the darkness is past, and the true light now shineth."
   Lo, whence it is new: because the darkness pertains to the old man, but
   the light to the new man. What saith the Apostle Paul? "Put ye off the
   old man, and put ye on the new." [2045] And again what saith he? "Ye
   were sometime darkness, but now light in the Lord." [2046]

   11. "He that saith he is in the light"--now he is making all clear that
   he has been saying--"he that saith he is in the light, and hateth his
   brother, is in darkness even until now." [2047] What! my brethren, how
   long shall we say to you, "Love your enemies"? [2048] See whether, what
   is worse, ye do not hate your brethren. If ye loved only your brethren,
   ye would be not yet perfect: but if ye hate [2049] your brethren, what
   are ye, where are ye? Let each look to his own heart: let him not keep
   hatred against his brother for any hard word; on account of earthly
   contention let him not become earth. For whoso hates his brother, let
   him not say that he walks in the light. "He that saith he is in the
   light, and hateth his brother, is in darkness even until now." Thus,
   some man who was a pagan has become a Christian; mark well: behold he
   was in darkness, while he was a pagan: now is he made henceforth a
   Christian; thanks be to God, say all joyfully; the apostle is read,
   where he saith joyfully, "For ye were sometime darkness, but now light
   in the Lord." [2050] Once he worshipped idols, now he worships God;
   once he worshipped the things he made, now he worships Him that made
   him. He is changed: thanks be to God, say all Christians with joyful
   greeting. Why? Because henceforth he is one that adores the Father and
   the Son and the Holy Ghost; one that detests demons and idols. Yet
   still is John solicitous about our convert: while many greet him with
   joy, by him he is still looked upon with apprehension. Brethren, let us
   gladly welcome a mother's solicitude. Not without cause is the mother
   solicitous about us when others rejoice: by the mother, I mean charity:
   for she dwelt in the heart of John, when he spake these words.
   Wherefore, but because there is something he fears in us, even when men
   now hail us with joy? What is it that he fears? "He that saith he is in
   the light"--What is this? He that saith now he is a Christian,--"and
   hateth his brother, is in darkness even until now." Which there is no
   need to expound: but to be glad of it, if it be not so, or to bewail
   it, if it be.

   12. "He that loveth his brother abideth (manet) in the light, and there
   is none occasion of stumbling in him." [2051] --I beseech you by
   Christ: God is feeding us, we are about to refresh our bodies in the
   name of Christ; they both are in some good measure refreshed, and are
   to be refreshed: let the mind be fed. Not that I am going to speak for
   a long time, do I say this; for behold, the lesson is now coming to an
   end: but lest haply of weariness we should hear less attentively than
   we ought that which is most necessary.--"He that loveth his brother
   abideth in the light, and there is no scandal," or "none occasion of
   stumbling, in him." Who are they that take scandal or make scandal?
   They that are offended in Christ, and in the Church. They that are
   offended in Christ, are as if burnt by the sun, those in the Church as
   by the moon. But the Psalm saith, "The sun shall not burn thee by day,
   neither the moon by night: [2052] i.e., if thou hold fast charity,
   neither in Christ shalt thou have occasion of falling, nor in the
   Church; neither Christ shalt thou forsake, nor the Church. For he that
   forsakes the Church, how is he in Christ who is not in the members of
   Christ? How is he in Christ who is not in the body of Christ? Those
   therefore take scandal, or, occasion of falling, who forsake Christ or
   the Church. Whence do we understand that the Psalm in saying, "By day
   shall the sun not burn thee, nor the moon by night," saith it of this,
   that the burning means scandal, or occasion of stumbling? In the first
   place mark the similitude itself. Just as the person whom something is
   burning saith, I cannot bear it, I cannot away with it, and draws back;
   so those persons who cannot bear some things in the Church, and
   withdraw themselves either from the name of Christ or from the Church,
   are taking scandal. For see how those took scandal as from the sun,
   those carnal ones to whom Christ preached of His flesh, saying, "He
   that eateth not the flesh of the Son of Man and drinketh His blood,
   shall have no life in him." [2053] Some seventy persons [2054] said,
   "This is an hard saying," and went back from Him, and there remained
   the twelve. All those the sun burnt, and they went back, not being able
   to bear the force of the Word. There remained therefore the twelve. And
   lest haply men should imagine that they confer a benefit upon Christ by
   believing on Christ, and not that the benefit is conferred by Him upon
   them; when the twelve were left, the Lord said to them, "Will ye also
   go?" That ye may know that I am necessary to you, not ye to me. But
   those whom the sun had not burnt, answered by the voice of Peter:
   "Lord, Thou hast the word [2055] of eternal life; whither shall we go?"
   But who are they that the Church as the moon burneth by night? They
   that have made schisms. Hear the very word used in the apostle: "Who is
   offended, and I burn not?" [2056] In what sense then is it, that there
   is no scandal or occasion of stumbling in him that loveth his brother?
   Because he that loveth his brother, beareth all things for unity's
   sake; because it is in the unity of charity that brotherly love exists.
   Some one, I know not who, offendeth thee: whether it be a bad man, or
   as thou supposest a bad man, or as thou pretendest a bad man: and dost
   thou desert so many good men? What sort of brotherly love is that which
   hath appeared in these [2057] persons? While they accuse the Africans,
   they have deserted the whole world! What, were there no saints in the
   whole world? Or was it possible they should be condemned by you
   unheard? But oh! if ye loved your brethren, there would be none
   occasion of stumbling in you. Hear thou the Psalm, what it saith:
   "Great peace have they that love Thy law, and there is to them none
   occasion of stumbling." [2058] Great peace it saith there is for them
   that love the law of God, and that is why there is to them none
   occasion of stumbling. Those then who take scandal, or, occasion of
   stumbling, destroy peace. And of whom saith he that they take not and
   make not occasion of stumbling? They that love God's law. Consequently
   they are in charity. But some man will say, "He said it of them that
   love God's law, not of the brethren." Hear thou what the Lord saith: "A
   new commandment give I unto you that ye love one another." [2059] What
   is the Law but commandment? Moreover, how is it they do not take
   occasion of stumbling, but because they forbear one another? As Paul
   saith, "Forbearing one another in love, studying to keep the unity of
   the Spirit in the bond of peace." [2060] And to show that this is the
   law of Christ, hear the same apostle commending this very law. "Bear ye
   one another's burdens," saith he, "and so shall ye fulfill the law of
   Christ." [2061]

   13. "For he that hateth his brother is in darkness, and walketh in
   darkness, and knoweth not whither he goeth." [2062] A great thing, my
   brethren: mark it, we beseech you. "He that hateth his brother walketh
   in darkness, and knoweth not whither he goeth, because the darkness
   hath blinded his eyes." What so blind as these who hate their brethren?
   For that ye may know that they are blind, they have stumbled at a
   Mountain. I say the same things often, that they may not slip out of
   your memory. The Stone which was "cut out of the Mountain without
   hands," is it not Christ, who came of the kingdom of the Jews, without
   the work of man? [2063] Has not that Stone broken in pieces all the
   kingdoms of the earth, that is, all the dominations of idols and
   demons? Has not that Stone grown, and become a great mountain, and
   filled the whole earth? Do we point with the finger to this Mountain in
   like manner as the moon on its third day [2064] is pointed out to men?
   For example, when they wish people to see the new moon, they say, Lo,
   the moon! lo, where it is! and if there be some there who are not
   sharp-sighted, and say, Where? then the finger is put forth that they
   may see it. Sometimes when they are ashamed to be thought blind, they
   say they have seen what they have not seen. Do we in this way point out
   the Church, my brethren? Is it not open? Is it not manifest? Has it not
   possessed all nations? Is not that fulfilled which so many years before
   was promised to Abraham, that in his seed should all nations be
   blessed? [2065] It was promised to one believer, and the world is
   filled with thousands of believers. Behold here the mountain filling
   the whole face of the earth! Behold the city of which it is said, "A
   city set upon a mountain cannot be hid!" [2066] But those stumble at
   the mountain, and when it is said to them, Go up; "There is no
   mountain," say they, and dash their heads against it sooner than seek a
   habitation there. Esaias was read yesterday; whosoever of you was awake
   not with his eyes only but with his ear, and not the ear of the body
   but the ear of the heart, noted this; "In the last days shall the
   mountain of the house of the Lord be manifest, prepared upon the top of
   the mountains." [2067] What so manifest as a mountain? But there are
   even mountains unknown, because they are situated in one part of the
   earth. Which of you knows Mount Olympus? Just as the people who dwell
   there do not know our Giddaba. These mountains are in different parts
   of the earth. But not so that Mountain, for it hath filled the whole
   face of the earth, and of it is said, "Prepared upon the top of the
   mountains." It is a Mountain above the tops of all mountains. "And,"
   saith he, "to it shall be gathered all nations." Who can fail to be
   aware of this Mountain? Who breaks his head by stumbling against it?
   Who is ignorant of the city set upon a mountain? But marvel not that it
   is unknown by these who hate the brethren, because they walk in
   darkness and know not whither they go, because the darkness hath
   blinded their eyes. They do not see the Mountain: I would not have thee
   marvel; they have no eyes. How is it they have no eyes? Because the
   darkness hath blinded them. How do we prove this? Because they hate the
   brethren, in that, while they are offended at Africans, they separate
   themselves from the whole earth: in that they do not tolerate for the
   peace of Christ those whom they defame, and do tolerate for the sake of
   Donatus [2068] those whom they condemn.
     __________________________________________________________________

   [1991] ["Our fellowship is."-- J.H.M.]

   [1992] [Gr. katharizei, cleanses.-- J.H.M.]

   [1993] O etheasametha. "Which we have looked upon." Vulg . quod
   perspeximus. Aug, om.

   [1994] John i. 1.

   [1995] Ps. lxxviii. 25.

   [1996] 1 John i. 2.

   [1997] Edd. Non calcibus persequamur: "not virtually trample upon, or
   kick at them, persecuting the martyrs afresh by turning their festivals
   into luxurious orgies;" or "not merely walk after them." Morel. Elem.
   Crit. p. 208, cited by Ed. Par, proposes calicibus persequamur:
   Complaining of these excesses. S. Aug. says, Enarr. in Psa. 69, sec. 2:
   Adhuc illi inimici martyrum quia voce et ferro non possunt, eos sua
   luxuria persequuntur. Atque utinam Paganos tantum doleremus!...Videmus
   etiam portantes in fronte signum Ejus, simul in ipsa fronte portare
   impudentiam luxuriarum, diebusque et solemnitatibus martyrum non
   exultare, sed insultare. On Ps. 59 (al. 60) sec 15, he has, modò eos
   ebriosi calicibus persequuntur, and one Oxford ms. reads so here.
   Compare infra, Hom. iv. 4.

   [1998] Ps. xix. 4, 5.

   [1999] Ante luciferum. Ps. cx. 3.

   [2000] Gen. ii. 24.

   [2001] Matt. xix. 6.

   [2002] Isa. lxi. 10. Enarr. in Ps. ci. sec. 2.

   [2003] 1 John i. 3.

   [2004] John xx. 25-29.

   [2005] Et societas nostra sit. So Vulg. Mill cites one ms. e meta tou
   patros.

   [2006] 1 John i. 4.

   [2007] 1 John i. 5.

   [2008] Rom. ix. 5. Deus super omnia: so de Trin. ii. 23, c. Faust. iii.
   3, 6, Propos. ex Ep. ad Rom. Exp. 59, super omnes Deus. S. Aug.
   constantly refers this clause to Christ. So S. Iren. iii. 18 (D. super
   omnes), Tertull. adv. Prax. 13, 15; Origen (Lat.) Comm. in Ep. ad Rom.
   vii. 13; St. Cypr. adv. Jud. ii. 6; St. Hilar. de Trin. viii. 37; St.
   Ambros de Sp. Sa. i. 3, sec. 39; in all these it is De super omnia or
   super omnia Deus.

   [2009] 1 John i. 5. [God is Light; God is Love.--The Apostle gives in
   these two great words indications of the Divine essence, so far as it
   can be conveyed or suggested in human language. He had before said
   (John iv. 24), narrating the words of the Lord Jesus, "God is spirit"
   (not, a spirit). In this epistle he declares to us that God is light,
   and God is love. God is light, not "a light" (Luther) or even "the
   light," but "light" in the most absolute sense. In the text, Augustin
   forcibly employs this language in reference to sins; they, he says, are
   "our darkness." In the phrase of the apostle we may recognize a
   declaration altogether unrestricted and absolute with respect to the
   essence of God. Surely, He cannot be fully or adequately apprehended by
   man. Yet, He communicates Himself. He is revealed in His works; in them
   "the invisible things" of Him are clearly seen. His pure and glorious
   light shines; darkness confines; light is diffusive, without limit: by
   the light emanating from Him, alone, is God seen (Philo). But God, adds
   the apostle, is love. Love has its source in God. It belongs to His
   essence, to His very nature. Like light it is diffusive; in its
   self-communication it begets love. Love discloses to us the personality
   of God. His love meets with returns from personal beings to whom it
   comes and whom it enters; he that loveth is born of God and knoweth
   God. Apart from creation God is love, and before creation He had in
   Himself the perfect object of love; in the unity of the One God, in the
   communion of the Father and the Son, and the perfect response of love
   in and by the Holy Spirit (the activity of love is affirmed in
   Scripture of each person of the Holy Trinity), uniting both in the
   society and fellowship of love. Such love, manifested in the Gospel,
   encourages us to draw nigh in confidence to Him who is Love, and who
   may be loved.--J.H.M.]

   [2010] Ps. xxxiv. 5.

   [2011] 1 John i. 6.

   [2012] 2 Cor. vi. 14.

   [2013] Eph. vi. 12.

   [2014] [Fellowship.--The primary object of the apostle's communication
   in this epistle (1 John i. 3), is that his readers may have fellowship
   with the apostolic body, and, in connection with them, fellowship with
   the Father and with His Son, Jesus Christ. St. John's message
   contemplates both a human and a Divine fellowship. The union among
   believers is described and emphasized, and he points also to the
   manifold blessings that flow from the Divine fellowship. The fruits of
   this revelation--of the disclosures of the love of God,--the apostle
   intimates are not for that age only, but for all who should afterwards
   believe; a thought which Augustin brings out in the text by adducing
   the history of Thomas (John xx. 24-29), and the consolation
   administered to him by the Lord, with the wider comfort for all His
   disciples: "Blessed are they that have not seen, and yet believe." The
   life, "even the life eternal," is manifested in this joyous fellowship,
   which is set forth by St. John in different forms of expression; it is
   reciprocal. "Hereby we know that we abide in Him and He in us" (1 John
   iv. 13). Again, it is presented as the abiding of man in God: "By this
   we know that we are in Him" (ii. 5). "We know that the Son of God hath
   come, and we are in Him is true" (v.20). Again, the twofold fellowship
   (human and Divine), is represented as the abiding of God (or Christ) in
   man. "If we love one another, God abideth in us" (iv. 12). Among the
   results of this Divine-human fellowship, the apostle names, confidence,
   growing purity and love (ii. 28; iii. 3, 10).--J.H.M.]

   [2015] 1 John i. 7.

   [2016] [Gr. present, katharixei, cleanseth.]

   [2017] Delicto.

   [2018] Col. ii. 14.

   [2019] The newly baptized.

   [2020] Neophytes.

   [2021] 1 John i. 8.

   [2022] Delicta.

   [2023] 1 John i. 9.

   [2024] 1 Pet. iv. 8.

   [2025] Ps. li. 9, 3.

   [2026] 1 John i. 9, 10.

   [2027] Rom. iii. 4.

   [2028] 1 John ii. 1.

   [2029] 1 John ii. 1, 2.

   [2030] Ructavit.

   [2031] Col. iv. 3.

   [2032] Matt. xxiv. 23.

   [2033] Ps. cxxxii. 6.

   [2034] In hoc cognoscimus eum; si: but all the Greek copies, en touto
   ginoskomen hoti egnokamen auton, ean. Vulg. In hoc scimus quoniam
   cognovimus eum, si.

   [2035] 1 John ii. 3, 4.

   [2036] 1 John ii. 5.

   [2037] John xiii. 34.

   [2038] 1 John ii. 5. Si in ipso perfecti fuerimus. Augustin and two or
   three Latin mss.: an addition unknown to the Greek and to the other
   copies of the Latin.

   [2039] Luke xxiii. 34.

   [2040] Matt. v. 48.

   [2041] 1 John ii. 6.

   [2042] 1 John ii. 7.

   [2043] John xiii. 34.

   [2044] 1 John ii. 8.

   [2045] Col. iii. 9, 10.

   [2046] Eph. v. 8.

   [2047] 1 John ii. 9.

   [2048] Matt. v. 44.

   [2049] Si autem oditis. So ed. Erasm. and four mss. cited in ed.
   Louvain, which however has in the text oderitis. One ms. cited ibid.
   has, Si autem odistis. Edd. Lugd. and Ven. have si autem auditis, "if
   ye are called brethren." Four Oxf. mss. oditis.

   [2050] Eph. v. 8.

   [2051] 1 John ii. 10.

   [2052] Ps. cxxi. 6.

   [2053] John vi. 54-69.

   [2054] So in Epist. 173, sec. 30, Augustin writes, Attendis enim et
   sæpe repetis, sicut audio, quod in Evangelio scriptum est recessisse a
   Domino septuaginta discipules....cæterisque duodecim qui remanserant
   fuisse responsum, Numquid et vos vultis abire? The notion entertained
   by some of the Ancients and, as it seems, by St. Augustin, that the
   disciples who took offense at our Lord's discourse in the synagogue of
   Capernaum were the Seventy, may have been derived from the Hypotyposes
   of St. Clem. Alex. (comp. Euseb. H. E. i. 12) or one of the
   Clementines. (Thus S. Epiphanius Hær. 51, p. 186, 188, relates from
   some such authority, that the Evangelists Mark and Luke were of the
   number of the Seventy, and of those who were offended; and that they
   were reclaimed to the faith, the one by St. Peter, the other by St.
   Paul.) But the notion, from whatever quarter it came, seems to have no
   foundation in Scripture, since it is sufficiently evident that the
   mission of the Seventy, Luke x. 1, was subsequent to the first miracle
   of feeding, John vi.; Luke ix. 12.

   [2055] Verbum.

   [2056] 2 Cor. xi. 29.

   [2057] Donatists.

   [2058] Ps. cxix. 165.

   [2059] John xiii. 34.

   [2060] Eph. iv. 2, 3.

   [2061] Gal. vi. 2.

   [2062] 1 John ii. 11.

   [2063] Supra, Hom. in Ev. iv. 4; Dan. ii. 34, 35.

   [2064] Luna tertia; i.e. the moon at its first appearance: for the
   first phasis in Africa as in Egypt usually took place on the third day
   after conjunction. See the passages cited from Geminus in the Uranolog.
   vii. 39, B. Horapoll, Hieroglyph. i. 66, in Mr. Greswell's
   Dissertations on the Harmony of the Gospels, vol. i. p. 323, note.

   [2065] Gen. xxii. 18.

   [2066] Matt. v. 14.

   [2067] Isa. ii. 2.

   [2068] See on Ps. xxxvii. Ser. 2.
     __________________________________________________________________

   Homily II.

   1 John II. 12-17

   "I write unto you, little children, because your sins are forgiven
   through His name. I write unto you, fathers, because ye have known Him
   that is from the beginning. I write unto you, young men, because ye
   have overcome the wicked one. I write unto you, children, because ye
   have known the Father. I write [2069] unto you, fathers, because ye
   have known Him that is from the beginning. I write unto you, young men,
   because ye are strong, and the word of God abideth in you, and ye have
   overcome the wicked one. Love not the world, neither the things that
   are in the world. If any man love the world, the love of the Father is
   not in him. For all that is in the world, is the lust of the flesh, and
   the lust of the eyes, and the pride of life, which is not of the
   Father, but is of the world. And the world passeth away, and the lust
   thereof: but he that doeth the will of God abideth for ever (even as
   God also abideth for ever).

   1. All things that are read from the Holy Scriptures in order to our
   instruction and salvation, it behoves us to hear with earnest heed. Yet
   most of all must those things be commended to our memory, which are of
   most force against heretics; whose insidious designs cease not to
   circumvent all that are weaker and more negligent. Remember that our
   Lord and Saviour Jesus Christ both died for us, and rose again; died,
   to wit, for our offenses, rose again for our justification. [2070] Even
   as ye have just heard concerning the two disciples whom He met with in
   the way, how "their eyes were holden that they should not know Him:"
   [2071] and He found them despairing of the redemption that was in
   Christ, and deeming that now He had suffered and was dead as a man, not
   accounting that as Son of God He ever liveth; and deeming too that He
   was so dead in the flesh as not to come to life again, but just as one
   of the prophets: as those of you who were attentive have just now heard
   their own words. Then "He opened to them the Scriptures, beginning at
   Moses," and going through all the prophets, showing them that all He
   had suffered had been foretold, lest they should be more staggered if
   the Lord should rise again, and the more fail to believe Him, if these
   things had not been told before concerning Him. For the firmness of
   faith is in this, that all things which came to pass in Christ were
   foretold. The disciples, then, knew Him not, save "in the breaking of
   bread." And truly he that eateth and drinketh not judgment to himself
   in the breaking of bread doth know Christ. [2072] Afterward also those
   eleven "thought they saw a spirit." He gave Himself to be handled by
   them, who also gave Himself to be crucified; to be crucified by
   enemies, to be handled by friends: yet the Physician of all, both of
   the ungodliness of those, and of the unbelief of these. For ye heard
   when the Acts of the Apostles were read, how many thousands of Christ's
   slayers believed. [2073] If those believed afterwards who had killed,
   should not those believe who for a little while doubted? And yet even
   in regard of them, (a thing which ye ought especially to observe, and
   to commit to your memory, because that which shall make us strong
   against insidious errors, God has been pleased to put in the
   Scriptures, against which no man dares to speak, who in any sort wishes
   to seem a Christian), when He had given Himself to be handled by them,
   that did not suffice Him, but He would also confirm by means of the
   Scriptures the heart of them that believe: for He looked forward to us
   who should be afterwards; seeing that in Him we have nothing that we
   can handle, but have that which we may read. For if those believed only
   because they held and handled, what shall we do? Now, Christ is
   ascended into heaven; He is not to come save at the end, to judge the
   quick and the dead. Whereby shall we believe, but by that whereby it
   was His will that even those who handled Him should be confirmed? For
   He opened to them the Scriptures and showed them that it behoved Christ
   to suffer, and that all things should be fulfilled which were written
   of Him in the Law of Moses, and the Prophets, and the Psalms. He
   embraced in His discourse the whole ancient text of the Scriptures. All
   that there is of those former Scriptures tells of Christ; but only if
   it find ears. He also "opened their understanding that they might
   understand the Scriptures." Whence we also must pray for this, that He
   would open our understanding.

   2. But what did the Lord show written of Him in the Law of Moses, and
   the Prophets, and the Psalms? What did He show? Let Himself say. The
   evangelist has put this briefly, that we might know what in all that
   great compass of the Scriptures we ought to believe and to understand.
   Certainly there are many pages, and many books; the contents of them
   all is this which the Lord briefly spake to His disciples. What is
   this? That "it behoved Christ to suffer, and to rise again the third
   day." Thou hast it now concerning the Bridegroom, that "it behoved
   Christ to suffer, and to rise again:" the Bridegroom has been set forth
   to us. Concerning the Bride, let us see what He saith; that thou, when
   thou knowest the Bridegroom and the Bride, mayest not without reason
   come to the marriage. For every celebration is a celebration of
   marriage: the Church's nuptials are celebrated. The King's Son is about
   to marry a wife, and that King's Son is Himself a King: and the guests
   frequenting the marriage are themselves the Bride. Not, as in a carnal
   marriage, some are guests, and another is she that is married; in the
   Church they that come as guests, if they come to good purpose, become
   the Bride. For all the Church is Christ's Bride, of which the beginning
   and first fruits is the flesh of Christ: there was the Bride joined to
   the Bridegroom in the flesh. With good reason when He would betoken
   that same flesh, He brake bread, and with good reason "in the breaking
   of bread," the eyes "of the disciples were opened, and they knew Him."
   Well then, what did the Lord say was written of Him in the Law and
   Prophets and Psalms? That "it behoved Christ to suffer." Had He not
   added, "and to rise again," well might those mourn whose eyes were
   holden; but "to rise again" is also foretold. And wherefore this? Why
   did it behove Christ to suffer and to rise again? Because of that Psalm
   which we especially commended to your attention on the fourth day, the
   first station, of last week. [2074] Why did it behove Christ to suffer
   and to rise again? For this reason: "All the ends of the earth shall be
   reminded and converted unto the Lord, and all the kindreds of the
   nations shall worship before Him." [2075] For that ye may know that it
   behoved Christ to suffer and to rise again; in this place also what
   hath He added, that after setting forth the Bridegroom He might also
   set forth the Bride? "And that there be preached," saith He, "in His
   name, repentance and remission of sins throughout all nations,
   beginning at Jerusalem." Ye have heard, brethren; hold it fast. Let no
   man doubt concerning the Church, that it is "throughout all nations:"
   let no man doubt that it began at Jerusalem, and hath filled all
   nations. We know the field where the Vine is planted: but when it is
   grown we know it not, because it has taken up the whole. Whence did it
   begin? "At Jerusalem." Whither has it come? To "all nations." A few
   remain: it shall possess all. In the mean time, while it is taking
   possession of all, it has seemed good to the Husbandman to cut off some
   unprofitable branches, and they have made heresies and schisms. Let not
   the branches that are cut off induce you to be cut off: rather exhort
   ye them that are cut off that they be grafted in again. It is manifest
   that Christ hath suffered, is risen again, and is ascended into heaven:
   made manifest also is the Church, because there is "preached in His
   name repentance and remission of sins throughout all nations." Whence
   did it begin? "Beginning at Jerusalem." The man hears this; foolish and
   vain, and (how, shall I express it?) worse than blind! so great a
   mountain, and he does not see it; a candle set upon a candlestick, and
   he shuts his eyes against it!

   3. When we say to them, If ye be Catholic Christians, communicate with
   that Church from which the Gospel is spread abroad over the whole
   earth: communicate with that Jerusalem: [2076] when this we say to
   them, they make answer to us, we do not communicate with that city
   where our King was slain, where our Lord was slain: as though they hate
   the city where our Lord was slain. The Jews slew Him whom they found on
   earth, these scorn [2077] Him that sitteth in heaven! Which are the
   worse; those who despised Him because they thought Him man, or those
   who scorn the sacraments of Him whom now they confess to be God? But
   they hate, forsooth, the city in which their Lord was slain! Pious men,
   and merciful! they much grieve that Christ was slain, and in men they
   slay Christ! But He loved that city, and pitied it: from it He bade the
   preaching of Him begin, "beginning at Jerusalem." He made there the
   beginning of the preaching of His name: and thou shrinkest back with
   horror from having communion with that city! [2078] No marvel that
   being cut off thou hatest the root. What said He to His disciples? "Sit
   ye still in the city, because I send my promise [2079] upon you."
   Behold what the city is that they hate! Haply they would love it, if
   Christ's murderers dwelt in it. For it is manifest that all Christ's
   murderers, i.e., the Jews, are expelled from that city. [2080] That
   which had in it them that were fierce against Christ, hath now them
   that adore Christ. Therefore do these men hate it, because Christians
   are in it. There was it His will that His disciples should tarry, and
   there that He should send to them the Holy Ghost. Where had the Church
   its commencement, but where the Holy Ghost came from heaven, and filled
   the hundred and twenty sitting in one place? That number twelve was
   made tenfold. They sat, an hundred and twenty persons, and the Holy
   Ghost came, "and filled the whole place, and there came a sound, as it
   were the rushing of a mighty wind, and there were cloven tongues like
   as of fire." Ye have heard the Acts of the Apostles: this was the
   lesson read today: [2081] "They began to speak with tongues as the
   Spirit gave them utterance." And all who were on the spot, Jews who
   were come from divers nations, recognised each his own tongue, and
   marvelled that those unlearned and ignorant men had on the sudden
   learned not one or two tongues, but the tongues of all nations
   whatsoever. There, then, where all tongues sounded, there was it
   betokened that all tongues should believe. But these men, who much love
   Christ, and therefore refuse to communicate with the city which killed
   Christ, so honor Christ as to affirm that He is left to two tongues,
   the Latin and the Punic, i.e. African. Christ possess only two tongues!
   For there are but these two tongues on the side of Donatus, more they
   have not. Let us awake, my brethren, let us rather see the gift of the
   Spirit of God, and let us believe the things spoken before concerning
   Him, and let us see fulfilled the things spoken before in the Psalm:
   "There are neither speeches nor discourses, [2082] but their voices are
   heard among them." [2083] And lest haply the case be so that the
   tongues themselves came to one place, and not rather that the gift of
   Christ came to all tongues, hear what follows: "Into all the earth is
   their sound gone out, and unto the ends of the world their words."
   Wherefore this? Because "in the sun hath He set His tabernacle," i.e.,
   in the open light. His tabernacle, His flesh: His tabernacle, His
   Church: "in the sun" it is set; not in the night, but in the day. But
   why do those not acknowledge it? Return to the lesson at the place
   where it ended yesterday, and see why they do not acknowledge it: "He
   that hateth his brother, walketh in darkness, and knoweth not whither
   he goeth, because the darkness hath blinded his eyes." For us then, let
   us see what follows, and not be in darkness. How shall we not be in
   darkness? If we love the brethren. How is it proved that we love the
   brotherhood? By this, that we do not rend unity, that we hold fast
   charity.

   4. "I write unto you, little children, because your sins are forgiven
   you through His name." [2084] Therefore, "little children," [2085]
   because in forgiveness of sins ye have your birth. But through whose
   name are sins forgiven? Through Augustin's? No, therefore neither
   through the name of Donatus. Be it thy concern to see who is Augustin,
   or who Donatus: no, not through the name of Paul, not through the name
   of Peter. For to them that divided unto themselves the Church, and out
   of unity essayed to make parties, the mother charity in the apostle
   travailing in birth with her little ones, exposeth her own bowels, with
   words doth as it were rend her breasts, bewaileth her children whom she
   seeth borne out dead, recalleth unto the one Name them that would needs
   make them many names, repelleth them from the love of her that Christ
   may be loved, and saith, "Was Paul crucified for you? Or were ye
   baptized in the name of Paul?" [2086] What saith he? "I would not that
   ye be mine, that so ye may be with me: be ye with me; all we are His
   who died for us, who was crucified for us": whence here also it is
   said, "Your sins are forgiven you through His name," not through the
   name of any man.

   5. "I write unto you, fathers." [2087] Why first sons? "Because your
   sins are forgiven you through His name," and ye are regenerated into a
   new life, therefore sons. Why fathers? "Because ye have known Him that
   is from the beginning:" for the beginning hath relation unto
   fatherhood. Christ new in flesh, but ancient in Godhead. How ancient
   think we? how many years old? Think we, of greater age [2088] than His
   mother? Assuredly of greater age than His mother, for "all things were
   made by Him." [2089] If all things, then did the Ancient make the very
   mother of whom the New should be born. Was He, think we, before His
   mother only? Yea, and before His mother's ancestors is His antiquity.
   The ancestor of His mother was Abraham; and the Lord saith, "Before
   Abraham I am." [2090] Before Abraham, say we? The heaven and earth, ere
   man was, were made. Before these was the Lord, nay rather also is. For
   right well He saith, not, Before Abraham I was, but, "Before Abraham I
   Am." For that of which one says, "was," is not; and that of which one
   says, "will be," is not yet: He knoweth not other than to be. As God,
   He knoweth "to be:" "was," and "will be," He knoweth not. It is one day
   there, but a day that is for ever and ever. That day yesterday and
   tomorrow do not set in the midst between them: for when the yesterday'
   is ended, the to-day' begins, to be finished by the coming tomorrow.'
   That one day there is a day without darkness, without night, without
   spaces, without measure, without hours. Call it what thou wilt: if thou
   wilt, it is a day; if thou wilt, a year; if thou wilt, years. For it is
   said of this same, "And thy years shall not fail." [2091] But when is
   it called a day? When it is said to the Lord, "To-day have I begotten
   Thee." [2092] From the eternal Father begotten, from eternity begotten,
   in eternity begotten: with no beginning, no bound, no space of breadth;
   because He is what is, because Himself is "He that Is." This His name
   He told to Moses: "Thou shalt say unto them, He that Is hath sent me
   unto you." [2093] Why speak then of "before Abraham"? why, before Noe?
   why, before Adam? Hear the Scripture: "Before the day-star have I
   begotten Thee." [2094] In fine, before heaven and earth. Wherefore?
   Because "all things were made by Him, and without Him was nothing
   made." [2095] By this know ye the "fathers:" for they become fathers by
   acknowledging "That which is from the beginning."

   6. "I write unto you, young men." There are sons, are fathers, are
   young men: sons, because begotten; fathers, because they acknowledge
   the Beginning; why young men? "Because ye have overcome the wicked
   one." In the sons, birth: in the fathers, antiquity: in the young men,
   strength. If the wicked one is "overcome" by the young men, he fights
   with us. Fights, but not conquers. [2096] Wherefore? Because we are
   strong, or because He is strong in us who in the hands of the
   persecutors was found weak? He hath made us strong, who resisted not
   His persecutors. "For He was crucified of weakness, but He liveth by
   the power of God." [2097]

   7. "I write [2098] unto you, [2099] children." [2100] Whence children?
   "Because ye have known the Father. I write unto you fathers:" he
   enforceth this, and repeateth, [2101] "Because ye have known Him that
   is from the beginning." Remember that ye are fathers: if ye forget "Him
   that is from the beginning," ye have lost your fatherhood. "I write
   unto you, young men." Again and again consider that ye are young men:
   fight, that ye may overcome: overcome, that ye may be crowned: be
   lowly, that ye fall not in the fight. "I write unto you, young men,
   because ye are strong, and the word of God abideth in you, and ye have
   overcome the wicked one."

   8. All these things, my brethren,--"because we have known That which is
   from the beginning, because we are strong, because we have known the
   Father,"--do all these, while they in a manner commend [2102]
   knowledge, not commend charity? If we have known, let us love: for
   knowledge without charity saveth not. "Knowledge [2103] puffeth up,
   charity edifieth." [2104] If ye have a mind to confess and not love, ye
   begin to be like the demons. The demons confessed the Son of God, and
   said, "What have we to do with Thee?" [2105] and were repulsed. Confess
   and embrace. For those feared for their iniquities; love ye Him that
   forgiveth your iniquities. But how can we love God, if we love the
   world? He prepareth us therefore to be inhabited by charity. [2106]
   There are two loves: of the world, and of God: if the love of the world
   inhabit, there is no way for the love of God to enter in: let the love
   of the world make way, and the love of God inhabit; let the better have
   place. Thou lovedst the world: love not the world: when thou hast
   emptied thine heart of earthly love, thou shalt drink in love Divine:
   and thenceforth beginneth charity to inhabit thee, from which can
   nothing of evil proceed. Hear ye therefore his words, how he goes to
   work in the manner of one that makes a clearance. He comes upon the
   hearts of men as a field that he would occupy: but in what state does
   he find it? If he finds a wood, he roots it up; if he finds the field
   cleared, he plants it. He would plant a tree there, charity. And what
   is the wood he would root up? Love of the world. Hear him, the rooter
   up of the wood! "Love not the world," (for this comes next,) "neither
   the things that are in the world; if any man love the world, the [2107]
   love of the Father is not in him." [2108]

   9. Ye have heard that "if any man love the world, the love of the
   Father is not in him." Let not any say in his heart that this is false,
   brethren: God saith it; by the Apostle the Holy Ghost hath spoken;
   nothing more true: "If any man love the world, the love of the Father
   is not in him." Wouldest thou have the Father's love, that thou mayest
   be joint-heir with the Son? Love not the world. Shut out the evil love
   of the world, that thou mayest be filled with [2109] the love of God.
   Thou art a vessel; but as yet thou art full. Pour out what thou hast,
   that thou mayest receive what thou hast not. Certainly, [2110] our
   brethren are now born again of water and of the Spirit: we also some
   years ago were born again of water and of the Spirit. Good is it for us
   that we love not the world, lest the sacraments remain in us unto
   damnation, not as means of strengthening [2111] unto salvation. That
   which strengthens unto salvation is, to have the root of charity, to
   have the "power of godliness," not "the form" only. [2112] Good is the
   form, holy the form: but what avails the form, if it hold not the root?
   The branch that is cut off, is it not cast into the fire? Have the
   form, but in the root. But in what way are ye rooted so that ye be not
   rooted up? By holding charity, as saith the Apostle Paul, "rooted and
   grounded in charity." [2113] How shall charity be rooted there, amid
   the overgrown wilderness of the love of the world? Make clear riddance
   of the woods. A mighty seed ye are about to put in: let there not be
   that in the field which shall choke the seed. These are the uprooting
   words which he hath said: "Love not the world, neither the things that
   are in the world. If any man love the world, the love of the Father is
   not in him." [2114]

   10. "For all that is in the world, is [2115] the lust of the flesh, and
   the lust of the eyes, and the pride [2116] of life," [2117] three
   things he hath said, which [2118] are not of the Father, but are of the
   world. And the world passeth away, and the lust thereof: but he that
   doeth the will of God abideth for ever, even as He abideth for ever."
   [2119] Why am I not to love what God made? What wilt thou? Whether wilt
   thou love the things of time, and pass away with time; or not love the
   world, and live to eternity with God? The river of temporal things
   hurries one along: but like a tree sprung up beside the river is our
   Lord Jesus Christ. [2120] He assumed flesh, died, rose again, ascended
   into heaven. It was His will to plant Himself, in a manner, beside the
   river of the things of time. Art thou rushing down the stream to the
   headlong deep? Hold fast the tree. Is love of the world whirling thee
   on? Hold fast Christ. For thee He became temporal, that thou mightest
   become eternal; because He also in such sort became temporal, that He
   remained still eternal. Something was added to Him from time, not
   anything went from His eternity. But thou wast born temporal, and by
   sin wast made temporal: thou wast made temporal by sin, He was made
   temporal by mercy in remitting sins. How great the difference, when two
   are in a prison, between the criminal and him that visits him! For upon
   a time a person comes to his friend and enters in to visit him, and
   both seem to be in prison; but they differ by a wide distinction. The
   one, his cause presses down: the other, humanity has brought thither.
   So in this our mortal state, we were held fast by our guiltiness, He in
   mercy came down: He entered in unto the captive, a Redeemer not an
   oppressor. The Lord for us shed His blood, redeemed us, changed our
   hope. As yet we bear the mortality of the flesh, and take the future
   immortality upon trust: and on the sea we are tossed by the waves, but
   we have the anchor of hope already fixed upon the land.

   11. But let us "not love the world, neither the things that are in the
   world. For the things that are in the world, are the lust of the flesh,
   and the lust of the eyes, and the pride of life." These three are they:
   lest haply any man say, "The things that are in the world, God made:
   i.e. heaven and earth, the sea: the sun, the moon, the stars, all the
   garniture of the heavens. What is the garniture of the sea? all
   creeping things. What of the earth? animals, trees, flying creatures.
   These are in the world,' God made them. Why then am I not to love what
   God hath made?" Let the Spirit of God be in thee, that thou mayest see
   that all these things are good: but woe to thee if thou love the things
   made, and forsake the Maker of them! Fair are they to thee: but how
   much fairer He that formed them! Mark well, beloved. For by similitudes
   ye may be instructed: lest Satan steal upon you, saying what he is wont
   to say, Take your enjoyment in the creature of God; wherefore made He
   those things but for your enjoyment? And men drink themselves drunken,
   and perish, and forget their own Creator: while not temperately but
   lustfully they use the things created, the Creator is despised. Of such
   saith the apostle: "They worshipped and served the creature rather than
   the Creator, Who is blessed for ever." [2121] God doth not forbid thee
   to love [2122] these things, howbeit, not to [2123] set thine
   affections upon them for blessedness, but to approve and praise them to
   this end, that thou mayest love thy Creator. In the same manner, my
   brethren, as if a bridegroom should make a ring for his bride, and she
   having received the ring, should love it more than she loves the
   bridegroom who made the ring for her: would not her soul be found
   guilty of adultery in the very gift of the bridegroom, albeit she did
   but love what the bridegroom gave her? By all means let her love what
   the bridegroom gave: yet should she say, "This ring is enough for me, I
   do not wish to see his face now:" what sort of woman would she be? Who
   would not detest such folly? who not pronounce her guilty of an
   adulterous mind? Thou lovest gold in place of the man, lovest a ring in
   place of the bridegroom: if this be in thee, that thou lovest a ring in
   place of thy bridegroom, and hast no wish to see thy bridegroom; that
   he has given thee an earnest, serves not to pledge thee to him, but to
   turn away thy heart from him! For this the bridegroom gives earnest,
   that in his earnest he may himself be loved. Well then, God gave thee
   all these things: love Him that made them. There is more that He would
   fain give thee, that is, His very Self that made these things. But if
   thou love these--what though God made them--and neglect the Creator and
   love the world; shall not thy love be accounted adulterous? [2124]

   12. For "the world" is the appellation given not only to this fabric
   which God made heaven and earth, the sea, things visible and invisible:
   but the inhabitants of the world are called the world, just as we call
   a "house" both the walls and them that inhabit therein. And sometimes
   we praise a house, and find fault with the inhabitants. For we say, A
   good house; because it is marbled and beautifully [2125] ceiled: and in
   another sense we say, A good house: no man there suffers wrong, no acts
   of plunder, no acts of oppression, are done there. Now we praise not
   the building, but those who dwell within the building: yet we call it
   "house," both this and that. For all lovers of the world, because by
   love they inhabit the world, just as those inhabit heaven, whose heart
   is on high while in the flesh they walk on earth: I say then, all
   lovers of the world are called the world. The same have only these
   three things, "lust of the flesh, lust of the eyes, vain glory of
   life." For they lust to eat, drink, cohabit: to use these pleasures.
   Not surely, that there is no allowed measure in these things, or that
   when it is said, Love not these things, it means that ye are not to
   eat, or not to drink, or not to beget children? This is not the thing
   said. Only, let there be measure, because of the Creator, that these
   things may not bind you by your loving of them: lest ye love that for
   enjoyment, which ye ought to have for use. But ye are not put to the
   proof except when two things are propounded to you, this or that: Will
   thou righteousness or gains? I have not wherewithal to live, have not
   wherewithal to eat, have not wherewithal to drink. But what if thou
   canst not have these but by iniquity? Is it not better to love that
   which thou losest not, than to lose thyself by iniquity? Thou seest the
   gain of gold, the loss of faith thou seest not. This then, saith he to
   us, is "the lust of the flesh," i.e. the lusting after those things
   which pertain to the flesh, such as food, and carnal cohabitation, and
   all other such like.

   13. "And the lust of the eyes:" by "the lust of the eyes," he means all
   curiosity. Now how wide is the scope of curiosity! This it is that
   works in spectacles, in theatres, in sacraments of the devil, in
   magical arts, in dealings [2126] with darkness: none other than
   curiosity. Sometimes it tempts even the servants of God, so that they
   wish as it were to work a miracle, to tempt God whether He will hear
   their prayers in working of miracles; it is curiosity: this is "lust of
   the eyes;" it "is not of the Father." If God hath given the power, do
   the miracle, for He hath put it in thy way to do it: for think not that
   those who have not done miracles shall not pertain to the kingdom of
   God. When the apostles were rejoicing that the demons were subject to
   them, what said the Lord to them? "Rejoice not in this, but rejoice
   because your names are written in heaven." [2127] In that would He have
   the apostles to rejoice, wherein thou also rejoicest. Woe to thee truly
   if thy name be not written in heaven! Is it woe to thee if thou raise
   not the dead? is it woe to thee if thou walk not on the sea? is it woe
   to thee if thou cast not out demons? If thou hast received power to do
   them, use it humbly, not proudly. For even of certain false prophets
   the Lord hath said that "they shall do signs and prodigies." [2128]
   Therefore let there be no "ambition of the world:" Ambitio sæculi, is
   Pride. The man wishes to make much of himself in his honors: he thinks
   himself great, whether because of riches, or because of some power.

   14. These three there are, and thou canst find nothing whereby human
   cupidity can be tempted, but either by the lust of the flesh, or the
   lust of the eyes, or the pride of life. By these three was the Lord
   tempted of the devil. [2129] By the lust of the flesh He was tempted
   when it was said to Him, "If thou be the Son of God, speak to these
   stones that they become bread," when He hungered after His fast. But in
   what way repelled He the tempter, and taught his soldier how to fight?
   Mark what He said to him: "Not by bread alone doth man live, but by
   every word of God." He was tempted also by the lust of the eyes
   concerning a miracle, when he said to Him, "Cast thyself down: for it
   is written, He shall give his angels charge concerning thee: and in
   their hands they shall bear thee up, lest at any time thou dash thy
   foot against a stone." He resisted the tempter, for to do the miracle,
   would only have been to seem either to have yielded, or to have done it
   from curiosity; for He wrought when He would, as God, howbeit as
   healing the weak. For if He had done it then, He might have been
   thought to wish only to do a miracle. But lest men should think this,
   mark what He answered; and when the like temptation shall happen to
   thee, say thou also the same: "Get thee behind me, Satan; for it is
   written, Thou shalt not tempt the Lord thy God:" that is, if I do this
   I shall tempt God. He said what He would have thee to say. When the
   enemy suggests to thee, "What sort of man, what sort of Christian, art
   thou? As yet hast thou done one miracle, or by thy prayers have the
   dead been raised, or hast thou healed the fevered? if thou wert truly
   of any moment, thou wouldest do some miracle:" answer and say: "It is
   written, Thou shalt not tempt the Lord thy God:" therefore I will not
   tempt God, as if I should belong to God if I do a miracle, and not
   belong if I do none: and what becomes then of His words, "Rejoice,
   because your names are written in heaven"? By "pride of life" how was
   the Lord tempted? When he carried Him up to an high place, and said to
   Him, "All these will I give thee, if thou wilt fall down and worship
   me." By the loftiness of an earthly kingdom he wished to tempt the King
   of all worlds: but the Lord who made heaven and earth trod the devil
   under foot. What great matter for the devil to be conquered by the
   Lord? Then what did He in the answer He made to the devil but teach
   thee the answer He would have thee to make? "It is, written, Thou shalt
   worship the Lord thy God, and Him only shalt thou serve." Holding these
   things fast, ye shall not have the concupiscence of the world: by not
   having concupiscence of the world, neither shall the lust of the flesh,
   nor the lust of the eyes, nor the pride of life, subjugate you: and ye
   shall make place for Charity when she cometh, that ye may love God.
   Because if love of the world be there, love of God will not be there.
   Hold fast rather the love of God, that as God is for ever and ever, so
   ye also may remain for ever and ever: because such is each one as is
   his love. Lovest thou earth, thou shalt be earth. Lovest thou God, what
   shall I say? thou shalt be a god? I darenot say it of myself, let us
   hear the Scriptures: "I have said, Ye are gods, and all of you sons of
   the Most High." [2130] If then ye would be gods and sons of the Most
   High, "Love not the world, neither the things that are in the world. If
   any man love the world, the love of the Father is not in him. For all
   the things that are in the world, is the lust of the flesh, and the
   lust of the eyes, and the pride of life, which is not of the Father,
   but is of the world:" [2131] i.e. of men, lovers of the world. "And the
   world passeth away, and the lusts thereof: but he that doeth the will
   of God abideth for ever, even as God also abideth for ever."
     __________________________________________________________________

   [2069] [Have written, A.V.]

   [2070] Rom. iv. 25.

   [2071] Luke xxiv. 13-28.

   [2072] 1 Cor. xi. 29.

   [2073] Acts ii. 41.

   [2074] Tertull. de Jejun., sec. 14; de Orat. sec. 14.

   [2075] Ps. xxii. 27.

   [2076] S. Aug. Ep. c. Donat. de Unit. Eccl. sec. 26.

   [2077] Supra, Hom. in Ev. xi. sec. 13.

   [2078] [The words, "Jerusalem, the city," the preacher appears, in this
   passage, to use interchangeably and sometimes confusedly for the
   Church--e.g., "all Christ's murderers are expelled from that city,"
   meaning that such are not in the Church.--J.H.M.]

   [2079] Acts i. 15; ii. 1-12.

   [2080] Enarr. in Ps. lxii. sec. 18; lxiv. sec. 1.

   [2081] The Acts of the Apostles were read in the seven weeks from
   Easter to Pentecost. Supra, Hom. in Ev. vi. sec. 18.

   [2082] Loquelæ nec sermones.

   [2083] Ps. xix. 3-4.

   [2084] 1 John ii. 12.

   [2085] Filioli, teknia.

   [2086] 1 Cor. i. 13.

   [2087] 1 John ii. 13.

   [2088] Major.

   [2089] John i. 3.

   [2090] John viii. 58.

   [2091] Ps. cii. 27.

   [2092] Ps. ii. 7.

   [2093] Ex. iii. 14.

   [2094] Ps. cx. 3.

   [2095] John i. 3.

   [2096] Pugnat, non expugnat.

   [2097] 2 Cor. xiii. 4.

   [2098] Vulg. scribo throughout, but some copies scripsi, representing
   the true reading in the Greek, ?grapsa, in the last clause of v. 13,
   and in both clauses of v. 14.

   [2099] Pueri, paidia.

   [2100] 1 John ii.13.

   [2101] The Benedictine editors remark that the Vulgate does not repeat
   this clause, Scribo vobis, patres--a principio est, and that it is
   absent from the Greek. This remark applies to the Complutensian Greek
   text, and the edited Latin Vulgate. Of extant Gr. mss., only Mill's
   Cod. Basil, 3 (Wetstein, 4), of the 15th century, omits the clause: and
   this, as Wetstein reports, not in v. 14, but in the preceding verse,
   chrapho humin, pateres--arches.

   [2102] Cognitionem.

   [2103] Scientia.

   [2104] 1 Cor. viii. 1.

   [2105] Matt. viii. 29.

   [2106] Sed quomodo poterimus amare Deum, si amamus mundum? Parat nos
   ergo inhabitari charitate, and so Bodl. 813. The ed. of Erasmus
   has,--separat nos a charitate Dei: "--if we love the world? It
   separates us from the charity of God." And so 3 Oxf. mss. Ed. Lugdun.,
   si amamus mundum? Si amamus mundum, separat nos a charitate Dei. Parat
   nos ergo inhabitare charitatem: "--if we love the world? If we love the
   world, it separates, &c. He prepares us therefore to inhabit
   charity."--Ed. Par.

   [2107] Dilectio.

   [2108] 1 John ii. 15.

   [2109] Amore Dei.

   [2110] The newly baptized.

   [2111] Firmamenta.

   [2112] 2 Tim. iii. 5.

   [2113] Eph. iii. 17.

   [2114] 1 John ii. 15.

   [2115] ["Is," better omitted; also "which."]

   [2116] Ambitio sæculi.

   [2117] 1 John ii. 16, 17.

   [2118] ["Is," better omitted; also "which."]

   [2119] The last clause, sicut et Deus manet in æternum, is peculiar to
   the Latin authorities, S. Cyprian ad Quir. 3, 11, quomodo et, &c. and
   others in Griesbach. It is not received by the Vulgate.

   [2120] Ps. i. 3.

   [2121] Rom. i. 25.

   [2122] Amare.

   [2123] Diligere.

   [2124] Et amaveris mundum; nonne tuus amor adulterinus
   æputabitur?--mss. et amaveris mundum, delinquis ("and love the world,
   thou art delinquent"), (and so four in the Bodl. Library). Edd. Am.
   Bad. Er. et amaveris mundum, amittis Creatorem qui fecit mundum ("and
   love the world, thou lettest go the Creator who made the world.")--Ben.

   [2125] Laqueata.

   [2126] Maleficiis.

   [2127] Luke x. 20.

   [2128] Matt. xxiv. 24.

   [2129] Matt iv. 1-10.

   [2130] Ps. lxxxii. 6.

   [2131] 1 John ii. 15-17.
     __________________________________________________________________

   Homily III.

   1 John II. 18-27

   "Children, it is the last hour: and as ye have heard that antichrist
   shall come, even now are there many antichrists; whereby we know that
   it is the last hour. They went out from us, but they were not of us: if
   they had been of us, they would no doubt have continued with us: but
   they went out, that they might be made manifest that they were not all
   of us. But ye have an unction from the Holy One, and know all things.
   [2132] I write unto you, not because ye know not the truth, but because
   ye know it, and that no lie is of the truth. Who is a liar but he that
   denieth that Jesus is the Christ? [He is antichrist, that denieth the
   Father and the Son.] [2133] Whosoever denieth the Son, the same hath
   neither the Father nor the Son: and he that acknowledgeth the Son hath
   both the Father and the Son. Let that therefore abide in you, which ye
   have heard from the beginning. If that which ye have heard from the
   beginning shall remain in you, ye also shall continue in the Son, and
   in the Father. And this is the promise that He hath promised us, even
   eternal life. These things have I written unto you concerning them that
   seduce you; that ye may know that ye have an unction, and that the
   unction which ye have received of him may abide in you. And ye need not
   that any man teach you; because His unction teacheth you of all
   things."

   1. "Children, [2134] it is the [2135] last hour." In this lesson he
   addresses the children that they may make haste to grow, because "it is
   the last hour." Age or stature [2136] of the body is not at one's own
   will. A man does not grow in respect of the flesh when he will, any
   more than he is born when he will: but where the being born rests with
   the will, the growth also rests with the will. No man is "born of water
   and the Spirit," [2137] except he be willing. Consequently if he will,
   he grows or makes increase: if he will, he decreases. What is it to
   grow? To go onward [2138] by proficiency. What is it to decrease? To go
   backward [2139] by deficiency. Whoso knows that he is born, let him
   hear that he is an infant; let him eagerly cling to the breasts of his
   mother, and he grows apace. Now his mother is the Church; and her
   breasts are the two Testaments of the Divine Scriptures. Hence let him
   suck the milk of all the things that as signs of spiritual truths were
   done in time for our eternal salvation, [2140] that being nourished and
   strengthened, he may attain to the eating of solid meat, which is, "In
   the beginning was the Word, and the Word was with God, and the Word was
   God." [2141] Our milk is Christ in His humility; our meat, the selfsame
   Christ equal with the Father. With milk He nourisheth thee, that He may
   feed thee with bread: for with the heart spiritually to touch Christ is
   to know that He is equal with the Father.

   2. Therefore it was that He forbade Mary to touch Him, and said to her,
   "Touch me not; for I am not yet ascended unto the Father." [2142] What
   is this? He gave Himself to be handled by the disciples, and did He
   shun Mary's touch? Is not He the same that said to the doubting
   disciple, "Reach hither thy fingers, and feel the scars"? [2143] Was He
   at that time ascended to the Father? Then why doth He forbid Mary, and
   saith, "Touch me not; for I am not yet ascended to the Father?" Or are
   we to say, that He feared not to be touched by men, and feared to be
   touched by women? The touch of Him cleanseth all flesh. To whom He
   willed first to be manifested, by them feared He to be handled? Was not
   His resurrection announced by women to the men, that so the serpent
   should by a sort of counterplot be overcome? For because he first by
   the woman announced death to man, therefore to men was also life
   announced by a woman. Then why was He unwilling to be touched, but
   because He would have it to be understood of that spiritual touch? The
   spiritual touch takes place from a pure heart. That person does of a
   pure heart reach Christ with his touch who understands Him coequal with
   the Father. But whoso does not yet understand Christ's Godhead, that
   person reaches but unto the flesh, reaches not unto the Godhead. Now
   what great matter is it, to reach only unto that which the persecutors
   reached unto, who crucified Him? But that is the great thing, to
   understand the Word God with God, in the beginning, by whom all things
   were made: such as He would have Himself to be known when He said to
   Philip, "Am I so long time with you, and have ye not known me, Philip?
   He that seeth me, seeth also the Father." [2144]

   3. But lest any be sluggish to go forward, let him hear: "Children, it
   is the last hour." Go forward, run, grow; "it is the last hour." This
   same last hour is long; yet it is the last. For he has put "hour" for
   "the last time;" because it is in the last times that our Lord Jesus
   Christ is to come. [2145] But some will say, How the last times? how
   the last hour? Certainly antichrist will first come, and then will come
   the day of judgment. John perceived these thoughts: lest people should
   in a manner become secure, and think it was not the last hour because
   antichrist was to come, he said to them, "And as ye have heard that
   antichrist is to come, now are there come many antichrists." Could it
   have many antichrists, except it were "the last hour"?

   4. Whom has he called antichrists? He goes on and expounds. "Whereby we
   know that it is the last hour." By what? Because "many antichrists are
   come. They went out from us;" see the antichrists! "They went out from
   us:" therefore we bewail the loss. Hear the consolation. "But they were
   not of us." All heretics, all schismatics went out from us, that is,
   they go out from the Church; but they would not go out, if they were of
   us. Therefore, before they went out they were not of us. If before they
   went out they were not of us, many are within, are not gone out, but
   yet are antichrists. We dare to say this: and why, but that each one
   while he is within may not be an antichrist? For he is about to
   describe and mark the antichrists, and we shall see them now. And each
   person ought to question his own conscience, whether he be an
   antichrist. For antichrist in our tongue means, contrary to Christ.
   [2146] Not, as some take it, that antichrist is to be so called because
   he is to come ante Christum, before Christ, i.e. Christ to come after
   him: it does not mean this, neither is it thus written, but
   Antichristus, i.e. contrary to Christ. Now who is contrary to Christ ye
   already perceive from the apostle's own exposition, and understand that
   none can go out but antichrists; whereas those who are not contrary to
   Christ, can in no wise go out. For he that is not contrary to Christ
   holds fast in His body, and is counted therewith as a member. The
   members are never contrary one to another. The entire body consists of
   all the members. And what saith the apostle concerning the agreement of
   the members? "If one member suffer, all the members suffer with it; and
   if one member be glorified, all the members rejoice with it." [2147] If
   then in the glorifying of a member the other members rejoice with it,
   and in its suffering all the members suffer, the agreement of the
   members hath no antichrist. And there are those who inwardly are in
   such sort in the body of our Lord Jesus Christ--seeing His body is yet
   under cure, and the soundness will not be perfect save in the
   resurrection of the dead--are in such wise in the body of Christ, as
   bad humors. When these are vomited up, the body is relieved: so too
   when bad men go out, then the Church is relieved. And one says, when
   the body vomits and casts them out, These humors went out of me, but
   they were not of me. How were not of me? Were not cut out of my flesh,
   but oppressed my breast while they were in me.

   5. "They went out from us; but," be not sad, "they were not of us." How
   provest thou this? If they had been of us, they would doubtless have
   continued with us. Hence therefore ye may see, that many who are not of
   us, receive with us the Sacraments, receive with us baptism. receive
   with us what the faithful know they receive, Benediction, the
   Eucharist, [2148] and whatever there is in Holy Sacraments: the
   communion of the very altar they receive with us, and are not of us.
   Temptation proves that they are not of us. When temptation comes to
   them as if blown by a wind they fly abroad; because they were not
   grain. But all of them will fly abroad, as we must often tell you, when
   once the fanning of the Lord's threshing-floor shall begin in the day
   of judgment. "They went out from us, but they were not of us; if they
   had been of us, they would no doubt have continued with us." For would
   ye know, beloved, how most certain this saying is, that they who haply
   have gone out and return, are not antichrists, are not contrary to
   Christ? Whoso are not antichrists, it cannot be that they should
   continue without. But of his own will is each either an antichrist or
   in Christ. Either we are among the members, or among the bad humors. He
   that changeth himself for the better, is in the body, a member: but he
   that continues in his badness, is a bad humor; and when he is gone out,
   then they who were oppressed will be relieved. "They went out from us,
   but they were not of us; for if they had been of us, they would no
   doubt have continued with us: but (they went out), that they might be
   made manifest that they were not all of us." That he has added, "that
   they might be made manifest," is, because even when they are within
   they are not of us; yet they are not manifest, but by going out are
   made manifest. "And ye have an unction from the Holy One, that ye may
   be manifest to your own selves." [2149] The spiritual unction is the
   Holy Spirit Himself, of which the Sacrament is in the visible unction.
   [2150] Of this unction of Christ he saith, that all who have it know
   the bad and the good; and they need not to be taught, because the
   unction itself teacheth them.

   6. "I write unto you not because ye know not the truth, but because ye
   know it, and that no lie is of the truth." [2151] Behold, we are
   admonished how we may know antichrist. What is Christ? Truth. Himself
   hath said "I am the Truth." [2152] But "no lie is of the truth."
   Consequently, all who lie are not yet of Christ. He hath not said that
   some lie is of the truth, and some lie not of the truth. Mark the
   sentence. Do not fondle yourselves, do not flatter yourselves, do not
   deceive yourselves, do not cheat yourselves: "No lie is of the truth."
   Let us see then how antichrists lie, because there is more than one
   kind of lying. "Who is a liar, but he that denieth that Jesus is the
   Christ?" One is the meaning of the word "Jesus," another the meaning of
   the word "Christ:" though it be one Jesus Christ our Saviour, yet
   "Jesus" is His proper name. Just as Moses was so called by his proper
   name, as Elias, as Abraham: so as His proper name our Lord hath the
   name "Jesus:" but "Christ" is the name of His [2153] sacred character.
   As when we say, Prophet, as when we say, Priest; so by the name Christ
   we are given to understand the Anointed, in whom should be the
   redemption of the whole people. The coming of this Christ was hoped for
   by the people of the Jews: and because He came in lowliness, He was not
   acknowledged; because the stone was small, they stumbled at it and were
   broken. But "the stone grew, and became a great mountain;" [2154] and
   what saith the Scripture? "Whosoever shall stumble at this stone shall
   be broken; [2155] and on whomsoever this stone shall come, it will
   grind him to powder." We must mark the difference of the words: it
   saith, he that stumbleth shall be broken; but he on whom it shall come,
   shall be ground to powder. At the first, because He came lowly, men
   stumbled at Him: because He shall come lofty to judgment, on whomsoever
   He shall come, He will grind him to powder. But not that man will He
   grind to powder at His future coming, whom He broke not when He came.
   He that stumbled not at the lowly, shall not dread the lofty. Briefly
   ye have heard it, brethren: he that stumbled not at the lowly, shall
   not dread the lofty. For to all bad men is Christ a stone of stumbling;
   whatever Christ saith is bitter to them.

   7. For hear and see. Certainly all who go out from the Church, and are
   cut off from the unity of the Church, are antichrists; let no man doubt
   it: for the apostle himself hath marked them, "They went out from us,
   but they were not of us; for if they had been of us, they would no
   doubt have continued with us." Therefore, whoso continue not with us,
   but go out from us, it is manifest that they are antichrists. And how
   are they proved to be antichrists? By lying. "And who is a liar, but he
   that denieth that Jesus is the Christ?" [2156] Let us ask the heretics:
   where do you find a heretic that denies that Jesus is the Christ? See
   now, my beloved, a great mystery. [2157] Mark what the Lord God may
   have inspired us withal, and what I would fain work into your minds.
   Behold, they went out from us, and turned Donatists: we ask them
   whether Jesus be the Christ; they instantly confess that Jesus is the
   Christ. If then that person is an antichrist, who denies that Jesus is
   the Christ, neither can they call us antichrists, nor we them;
   therefore, neither they went out from us, nor we from them. If then we
   have not gone out one from another, we are in unity: if we be in unity,
   what means it that there are two altars in this city? what, that there
   are divided houses, divided marriages? that there is a common bed, and
   a divided Christ? He admonishes us, he would have us confess what is
   the truth:--either they went out from us, or we from them. But let it
   not be imagined that we have gone out from them. For we have the
   testament of the Lord's inheritance, we recite it, and there we find,
   "I will give Thee the nations for Thine inheritance, and for Thy
   possessions the ends of the earth." [2158] We hold fast Christ's
   inheritance; they hold it not, for they do not communicate with the
   whole earth, do not communicate with the [2159] universal body redeemed
   by the blood of the Lord. We have the Lord Himself rising from the
   dead, who presented Himself to be felt by the hands of the doubting
   disciples: and while they yet doubted, He said to them, "It behoved
   Christ to suffer, and to rise from the dead the third day: and that
   repentance and remission of sins should be preached in His name" [2160]
   --Where? which way? to what persons?--"through all nations, beginning
   at Jerusalem." Our minds are set at rest concerning the unity of the
   inheritance! Whoso does not communicate with this inheritance, is gone
   out.

   8. But let us not be made sad: "They went out from us, but they were
   not of us; for if they had been of us, they would no doubt have
   continued with us." [2161] If then they went out from us, they are
   antichrists; if they are antichrists, they are liars; if they are
   liars, they deny that Jesus is the Christ. Once more we come back to
   the difficulty of the question. Ask them one by one; they confess that
   Jesus is the Christ. The difficulty that hampers us comes of our taking
   what is said in the Epistle in too narrow a sense. At any rate ye see
   the question; this question puts both us and them to a stand, if it be
   not understood. Either we are antichrists, or they are antichrists;
   they call us antichrists, and say that we went out from them; we say
   the like of them. But now this epistle has marked out the antichrists
   by this cognizance: "Whosoever denies that Jesus is the Christ," that
   same "is an antichrist." Now therefore let us enquire who denies; and
   let us mark not the tongue, but the deeds. For if all be asked, all
   with one mouth confess that Jesus is the Christ. Let the tongue keep
   still for a little while, ask the life. If we shall find this, if the
   Scripture itself shall tell us that denial is a thing done not only
   with the tongue, but also with the deeds, then assuredly we find many
   antichrists, who with the mouth profess Christ, and in their manners
   dissent from Christ. Where find we this in Scripture? Hear Paul the
   Apostle; speaking of such, he saith, "For they confess that they know
   God, but in their deeds deny Him." [2162] We find these also to be
   antichrists: whosoever in his deeds denies Christ, is an antichrist. I
   listen not to what he says, but I look what life he leads. Works speak,
   and do we require words? For where is the bad man that does not wish to
   talk well? But what saith the Lord to such? "Ye hypocrites, how can ye
   speak good things, while ye are evil?" [2163] Your voices ye bring into
   mine ears: I look into your thoughts. I see an evil will there, and ye
   make a show of false fruits. I know what I must gather, and whence; I
   do not "gather figs of thistles," I do not gather "grapes of thorns;"
   for "every tree is known by its fruit." [2164] A more lying antichrist
   is he who with his mouth professes that Jesus is the Christ, and with
   his deeds denies Him. A liar in this, that he speaks one thing, and
   does another.

   9. Now therefore, brethren, if deeds are to be questioned, not only do
   we find many antichrists gone out; but many not yet maninfest, who have
   not gone out at all. For as many as the Church hath within it that are
   perjured, defrauders, [2165] addicted to black arts, consulters of
   fortune-tellers, adulterers, drunkards, usurers, boy-stealers, [2166]
   and all the other vices that we are not able to enumerate; these things
   are contrary to the doctrine of Christ, are contrary to the word of
   God. Now the Word of God is Christ: whatever is contrary to the Word of
   God is in Antichrist. For Antichrist means, "contrary to Christ." And
   would ye know how openly these resist Christ? Sometimes it happens that
   they do some evil, and one begins to reprove them; because they dare
   not blaspheme Christ, they blaspheme His ministers by whom they are
   reproved: but if thou show them that thou speakest Christ's words, not
   thine own, they endeavor all they can to convict thee of speaking thine
   own words, not Christ's: if however it is manifest that thou speakest
   Christ's words, they go even against Christ, they begin to find fault
   with Christ: "How," say they, "and why did He make us such as we are?"
   Do not persons say this every day, when they are convicted of their
   deeds? Perverted by a depraved will, they accuse their Maker. Their
   Maker cries to them from heaven, (for the same made us, who new-made
   us:) What made I thee? I made man, not avarice; I made man, not
   robbery; I made man, not adultery. Thou hast heard that my works praise
   me. Out of the mouth of the Three Children, it was the hymn itself that
   kept them from the fires." [2167] The works of the Lord praise the
   Lord, the heaven, the earth, the sea, praise Him; praise Him all things
   that are in the heaven, praise Him angels, praise Him stars, praise Him
   lights, praise Him whatever swims, whatever flies, whatever walks,
   whatever creeps; all these praise the Lord. Hast thou heard there that
   avarice praises the Lord? Hast thou heard that drunkenness praises the
   Lord? That luxury praises, that frivolity praises Him? Whatever thou
   hearest not in that hymn give praise to the Lord, the Lord made not
   that thing. Correct what thou hast made, that what God made in thee may
   be saved. But if thou wilt not, and lovest and embracest thy sins, thou
   art contrary to Christ. Be thou within, be thou without, thou art an
   antichrist; be thou within, be thou without, thou art chaff. But why
   art thou not without? Because thou hast not fallen in with a wind to
   carry thee away.

   10. These things are now manifest, my brethren. Let no man say, I do
   not worship Christ, but I worship God His Father. "Every one that
   denieth the Son, hath neither the Son nor the Father; and he that
   confesseth the Son, hath both the Son and the Father." [2168] He speaks
   to you that are grain: and let those who were chaff, hear, and become
   grain. Let each one, looking well to his own conscience, if he be a
   lover of the world, be changed; let him become a lover of Christ, that
   he be not an antichrist. If one shall tell him that he is an
   antichrist, he is wroth, he thinks it a wrong done to him; perchance,
   if he is told by him that strives with him [2169] that he is an
   antichrist, he threatens an action at law. [2170] Christ saith to him,
   Be patient; if thou hast been falsely spoken of, rejoice with me,
   because I also am falsely spoken of by the antichrists: but if thou art
   truly spoken of, come to an understanding with thine own conscience;
   and if thou fear to be called this, fear more to be it.

   11. "Let that therefore abide in you, which ye have heard from the
   beginning. If that which ye have heard from the beginning shall abide
   in you, ye also shall abide in the Son, and in the Father. And this is
   the promise that He hath promised us." [2171] For haply thou mightest
   ask about the wages, and say, Behold, "that which I have heard from the
   beginning I keep safe in me, I comply therewith; perils, labors,
   temptations, for the sake of this continuance, I bear up against them
   all: with what fruit? what wages? what will He hereafter give me, since
   in this world I see that I labor among temptations? I see not here that
   there is any rest: mere mortality weigheth down the soul, and the
   corruptible body presseth it down to lower things: but I bear all
   things, that "that which I have heard from the beginning" [2172] may
   "remain" in me; and that I may say to my God, "Because of the words of
   Thy lips have I kept hard ways." [2173] Unto what wages then? Hear, and
   faint not. If thou wast fainting in the labors, upon the promised wages
   be strong. Where is the man that shall work in a vineyard, and shall
   let slip out of his heart the reward he is to receive? Suppose him to
   have forgotten, his hands fail. The remembrance of the promised wages
   makes him persevering in the work: and yet he that promised it is a man
   who can deceive thine expectation. How much more strong oughtest thou
   to be in God's field, when He that promised is the Truth, Who can
   neither have any successor, nor die, nor deceive him to whom the
   promise was made! And what is the promise? Let us see what He hath
   promised. Is it gold which men here love much, or silver? Or
   possessions, for which men lavish gold, however much they love gold? Or
   pleasant lands, spacious houses, many slaves, numerous beasts? Not
   these are the wages, so to say, for which he exhorts us to endure in
   labor. What are these wages called? "eternal life." Ye have heard, and
   in your joy ye have cried out: love that which ye have heard, and ye
   are delivered from your labors into the rest of eternal life. Lo, this
   is what God promises; "eternal life." [2174] Lo, this what God
   threatens; eternal fire. What to those set on the right hand? "Come, ye
   blessed of my Father, receive the kingdom prepared for you from the
   beginning of the world." [2175] To those on the left, what? "Go into
   eternal fire, prepared for the devil and his angels." Thou dost not yet
   love that: at least fear this.

   12. Remember then, my brethren, that Christ hath promised us eternal
   life: "This," saith he, "is the promise which He hath promised us, even
   eternal life. These things have I written to you concerning them which
   seduce you." [2176] Let none seduce you unto death: desire the promise
   of eternal life. What can the world promise? Let it promise what you
   will, it makes the promise perchance to one that tomorrow shall die.
   And with what face wilt thou go hence to Him that abideth for ever?
   "But a powerful man threatens me, so that I must do some evil." What
   does he threaten? Prisons, chains, fires, torments, wild beasts: aye,
   but not eternal fire? Dread that which One Almighty threatens; love
   that which One Almighty promises; and all the world becomes vile in our
   regard, whether it promise or terrify. "These things have I written
   unto you concerning them which seduce you; that ye may know that ye
   have an unction, and the unction which we have received from Him may
   abide in you." [2177] In the unction we have the sacramental sign [of a
   thing unseen], the virtue itself is invisible; [2178] the invisible
   unction is the Holy Ghost; the invisible unction is that charity,
   which, in whomsoever it be, shall be as a root to him: however burning
   the sun, he cannot wither. All that is rooted is nourished by the sun's
   warmth, not withered.

   13. "And ye have no need that any man teach you, because His [2179]
   unction teacheth you concerning all things." [2180] Then to what
   purpose is it that "we," my brethren, teach you? If "His unction
   teacheth you concerning all things," it seems we labor without a cause.
   And what mean we, to cry out as we do? Let us leave you to His unction,
   and let His unction teach you. But this is putting the question only to
   myself: I put it also to that same apostle: let him deign to hear a
   babe that asks of him: to John himself I say, Had those the unction to
   whom thou wast speaking? Thou hast said, "His unction teacheth you
   concerning all things." To what purpose hast thou written an Epistle
   like this? what teaching didst "thou" give them? what instruction? what
   edification? See here now, brethren, see a mighty mystery. [2181] The
   sound of our words strikes the ears, the Master is within. Do not
   suppose that any man learns ought from man. We can admonish by the
   sound of our voice; if there be not One within that shall teach, vain
   is the noise we make. Aye, brethren, have ye a mind to know it? Have ye
   not all heard this present discourse? and yet how many will go from
   this place untaught! I, for my part, have spoken to all; but they to
   whom that Unction within speaketh not, they whom the Holy Ghost within
   teacheth not, those go back untaught. The teachings of the master from
   without are a sort of aids and admonitions. He that teacheth the
   hearts, hath His chair in heaven. Therefore saith He also Himself in
   the Gospel: "Call no man your master upon earth; One is your Master,
   even Christ." [2182] Let Him therefore Himself speak to you within,
   when not one of mankind is there: for though there be some one at thy
   side, there is none in thine heart. Yet let there not be none in thine
   heart: [2183] let Christ be in thine heart: let His unction be in the
   heart, lest it be a heart thirsting in the wilderness, and having no
   fountains to be watered withal. There is then, I say, a Master within
   that teacheth: Christ teacheth; His inspiration teacheth. Where His
   inspiration and His unction is not, in vain do words make a noise from
   without. So are the words, brethren, which we speak from without, as is
   the husbandman to the tree: from without he worketh, applieth water and
   diligence of culture; let him from without apply what he will, does he
   form the apples? does he clothe the nakedness of the wood with a shady
   covering of leaves? does he do any thing like this from within? But
   whose doing is this? Hear the husbandman, the apostle: both see what we
   are, and hear the Master within: "I have planted, Apollos hath watered;
   but God gave the increase: neither he that planteth is any thing,
   neither he that watereth, but He that giveth the increase, even God."
   [2184] This then we say to you: whether we plant, or whether we water,
   by speaking we are not any thing; but He that giveth the increase, even
   God: that is, "His unction which teacheth you concerning all things."
     __________________________________________________________________

   [2132] See sec. 5, note.

   [2133] Omitted in the Exposition.

   [2134] Pueri, paidia.

   [2135] [Or "a," Westcott.--J.H.M.]

   [2136] Aetas.

   [2137] John iii. 5.

   [2138] Proficere.

   [2139] Deficere.

   [2140] Omnium sacramentorum temporaliter pro æterna salute nostra
   gestorum: i.e. of the historical facts of both Testaments understood in
   their inward and spiritual relation to Christ.

   [2141] John i. 1.

   [2142] Supra, Hom. cxxi. and xxvi.

   [2143] John xx. 17, 27.

   [2144] John xiv. 9.

   [2145] Epist. 199, de fine Sæc., sec. 17.

   [2146] So antikeimenos 2 Thess. ii. 2, 3, and so the word seems to be
   interpreted by Tertull. de Præscr. Hær. 4, Antichristi--Christi
   rebelles. And this is alleged by Theophylact as the traditional
   interpretation of the Greek Church: pantos ho pseustes enantios on te
   aletheia etoi to Christo antichristos esti. "Certainly Antichrist' is
   the Liar opposed to the Truth, i.e. to Christ." So OEcumenius. But by
   earlier authorities it is taken in the sense of "false-Christ," or, one
   that gives himself out for Christ with denial of Jesus Christ. Thus in
   the Acta Martyrum: Dicit autem Apostolus: Si Satanus, &c. Unde et
   Antichristus Quasi-Christus. "The Apostle saith: If Satan be
   transfigured as an angel of light, it is no great matter if his
   ministers be transfigured." Whence also "Antichrist" means
   "seeming-Christ." And St. Hippolyt. Portuensis de Antichristo, 6, kata
   panta exomoiousthai bouletai ho planos to huio tou Theou. "In all
   things the deceiver will needs make himself like the Son of God." See
   Mr. Greswell's Exposition of the Parables, i. p. 372. ff.
   [Antichrist.--Huther confirms (Meyer, Com. on N.T., 14th part, 4th
   (German edition) Augustin's definition. "That anti expresses not
   substitution but antagonism is now generally and justly acknowledged;"
   but he adds "ho aitichristos does not mean the enemy of Christ, in
   general, but the one opposed to Christ, or the opposition Christ,' i.e.
   the enemy of Christ, who, under the lying pretense of being the true
   Christ, endeavors to destroy the work of Christ." "One who assuming the
   guise of Christ, opposes Christ." (Westcott.) When Huther remarks in
   reference to the view held by Neander and others, who distinguish, in
   the apostle's representations of Antichrist, form and idea, viz :--that
   evil will gradually increase more and more in its contest against
   Christ, until it has reached its summit, when it will be completely
   vanquished by the power of Christ; and, as regards form, that this
   highest energy of evil will appear in one person; "of this distinction
   Scripture gives no suggestion;" yet, as there appears an intimation of
   distinct and successive Antichrists (1 John ii. 18, 22; 2 John vii.),
   and the Antichrist of whom the Apostle's readers "had heard," had not
   yet come personally, Westcott's interpretation of ii. 18, seems not
   unreasonable: "Antichrist may be the personification of the principle
   shown in different Antichrists; or, the person whose appearance is
   prepared by these particular forms of evil." Whatever may be thought of
   Augustin's application of the apostle's description to separatists in
   his day, that there have been many Antichrists, 1st and 2nd John teach
   very plainly: and most important, is St. John's description of the
   "master falsehood," the "denial of true manhead and true Godhead in
   Christ" which involves the denial of the essential relations of
   Fatherhood and Sonship in the Divine Nature.--J.H.M.]

   [2147] 1 Cor. xii. 26.

   [2148] Two mss. Benedictionem Eucharistiæ, "the Benediction of the
   Eucharist."--Ben. (So Bodl. 242 and 455,--and 813 by correction.)

   [2149] Ut ipsi vobis manifesti sitis. As there is no trace of this
   reading in either the Greek or Latin authorities it is perhaps not
   meant to stand as part of the text, though represented as such by the
   Benedictines. In the following clause Aug. seems to recognize the
   reading oidate pantes, dicit omnes cognoscere bonos et malos.

   [2150] Infra, sec. 12.

   [2151] 1 John ii. 21.

   [2152] John xiv. 6.

   [2153] Sacramenti.

   [2154] Dan. ii. 35.

   [2155] Conquassabitur.

   [2156] 1 John ii. 22.

   [2157] Magnum sacramentum, sec. 13, note 3.

   [2158] Ps. ii. 8.

   [2159] Universitate.

   [2160] Luke xxiv. 46, 47.

   [2161] 1 John ii. 19.

   [2162] Tit. i. 16.

   [2163] Matt. xii. 34.

   [2164] Matt. xii. 7, 16.

   [2165] Maleficos.

   [2166] Mangones.

   [2167] Song of the Three Holy Children. Ex ore trium puerorum ipse
   hymnus erat qui ab ignibus defendebat.

   [2168] 1 John ii. 23. Omnis qui negat Filium, nec Filium nec Patrem
   habet: et qui confitetur Filium, Filium et Patrem habet. St. Cyprian,
   Testimon. adv. Jud. ii. 27. Qui negat Filium, neque Patrem habet: qui
   confitetur Filium, et Filium et Patrem habet: and just so St. Hilar. de
   Trin. vi. 42. For the Greek, the clause ho homologon ton huion kai ton
   patera ?chei is abundantly authenticated by numerous mss., Vers. Syr.
   and Aeth., St. Cyril, Al. in Joann. ix. sec. 40: and the mission by
   some mss. and OEcumen. Theophyl. is sufficiently explained by the
   similar ending of this and the former clause. The addition et Filium in
   the latter clause seems to be peculiar to the Latin, and nec Filium in
   the former to Augustin's copies.

   [2169] Litigante.

   [2170] Inscriptionem.

   [2171] 1 John ii. 24, 25.

   [2172] Wisd. ix. 15.

   [2173] Ps. xvii. 4, LXX. and Vulg.

   [2174] Matt. xxv. 34.

   [2175] Matt. xxv. 41.

   [2176] 1 John ii. 25, 26.

   [2177] 1 John ii. 26, 27. Ut sciatis quia unctionem habetis, et unctio
   quam accepimus ab eo permaneat in nobis. This reading, which is not
   found in the Greek copies, may have originated in the attempt to
   explain a difficult construction. The Vulgate keeps close to the Greek:
   Et vos unctionem quam accepistis ab eo maneat in vobis.

   [2178] Unctionis sacramentum est, virtus ipsa invisibilis: i.e. the
   unction or chrism which we receive is a sacramentum, a thing in which,
   as Aug. defines the term, "aliud videtur, aliud intelligitur, one thing
   is seen, another understood." "Aliud est sacramentum, aliud virtus
   sacramenti," supra Hom. xxvi. 11.

   [2179] Unctio ipsius, Vulg. ejus, representing the reading to autou
   chrisma: but the truer reading, to auto chrisma, seems to be recognized
   in the opening of Hom. iv., ipsa unctio docet vos de omnibus.

   [2180] 1 John ii. 27.

   [2181] Jam hic videte magnum sacramentum: as above, sec. 7; meaning in
   both places, that whereas the apostle's words seem at first sight to be
   contradicted by facts, his true meaning lies deeper and involves a
   spiritual truth of great importance.

   [2182] Matt. xxiii. 8, 9.

   [2183] Et non sit nullus in corde tuo. Three mss. et non sit ullus in
   corde tuo ["and let there not be any in thine heart, (only) let Christ
   be in thine heart"]. One ms.: et nullus in corde tuo; another: et
   nullus sit in corde tuo [with the same meaning]. Ben. Bodl. mss. vary,
   no two reading alike. One, "et ne sit ullus." The reading most like St.
   Aug. would be, "et ne sit nullus," "and lest there be none."

   [2184] 1 Cor. iii. 6, 7.
     __________________________________________________________________

   Homily IV.

   1 John II. 27-III. 8

   "And it is true, and lieth not. Even as it hath taught you, abide in
   it. And now, little children, abide in Him; that, when He shall appear,
   we may have confidence, and not be put to shame by Him at His coming.
   If ye know that He is righteous, know ye that every one that doeth
   righteousness is born of Him. Behold, what manner of love the Father
   hath bestowed upon us, that we should be called and should be the sons
   of God: therefore the world knoweth us not, because it knew not Him, us
   also the world knoweth not. Beloved, now are we the sons of God, and it
   is not yet manifested what we shall be. We know that, when He shall
   appear, we shall be like Him; for we shall see Him as He is. And every
   man that hath this hope in Him purifieth himself, even as He is pure.
   Whosoever committeth sin committeth also iniquity. Sin is iniquity. And
   ye know that He was manifested to take away sin; and in Him is no sin.
   Whosoever abideth in Him sinneth not: whosoever sinneth hath not seen
   Him, neither known Him. Little children, let no man seduce you. He that
   doeth righteousness is righteous, even as He is righteous. He that
   committeth sin is of the devil; for the devil sinneth from the
   beginning. For this purpose the Son of God was manifested; that He
   might destroy the works of the devil."

   1. Ye remember, brethren, that yesterday's lesson was brought to a
   close at this point, that "ye have no need that any man teach you, but
   the unction itself teacheth you concerning all things." Now this, as I
   am sure ye remember, we so expounded to you, that we who from without
   speak to your ears, are as workmen applying culture from without to a
   tree, but we cannot give the increase nor form the fruits: but only He
   that created and redeemed and called you, He, dwelling in you by faith
   and the Spirit, must speak to you within, else vain is all our noise of
   words. Whence does this appear? From this: that while many hear, not
   all are persuaded of that which is said, but only they to whom God
   speaks within. Now they to whom He speaks within, are those who give
   place to Him: and those give place to God, who "give not place to the
   devil." [2185] For the devil wishes to inhabit the hearts of men, and
   speak there the things which are able to seduce. But what saith the
   Lord Jesus? "The prince of this world is cast out." [2186] Whence cast?
   out of heaven and earth? out of the fabric of the world? Nay, but out
   of the hearts of the believing. The invader being cast out, let the
   Redeemer dwell within: because the same redeemed, who created. And the
   devil now assaults from without, not conquers Him that hath possession
   within. And he assaults from without, by casting in various
   temptations: but that person consents not thereto, to whom God speaks
   within, and the unction of which ye have heard.

   2. "And it is true," namely, this same unction; i.e. the very Spirit of
   the Lord which teacheth men, cannot lie: "and is not false. [2187] Even
   as it hath taught you, abide ye in the same. And now, little children,
   abide ye in Him, that when He shall be manifested, we may have boldness
   in His sight, that we be not put to shame by Him at His coming." [2188]
   Ye see, brethren: we believe on Jesus whom we have not seen: they
   announced Him, that saw, that handled, that heard the word out of His
   own mouth; and that they might persuade all mankind of the truth
   thereof, they were sent by Him, not dared to go of themselves. And
   whither were they sent? Ye heard while the Gospel was read, "Go, preach
   the Gospel to the whole creation which is under heaven." [2189]
   Consequently, the disciples were sent "every where:" with signs and
   wonders to attest that what they spake, they had seen. And we believe
   on Him whom we have not seen, and we look for Him to come. Whoso look
   for Him by faith, shall rejoice when He cometh: those who are without
   faith, when that which now they see not is come, shall be ashamed. And
   that confusion of face shall not be for a single day and so pass away,
   in such sort as those are wont to be confounded, who are found out in
   some fault, and are scoffed at by their fellowmen. That confusion shall
   carry them that are confounded to the left hand, that to them it may be
   said, "Go into everlasting fire, prepared for the devil and his
   angels." [2190] Let us abide then in His words, that we be not
   confounded when He cometh. For Himself saith in the Gospel to them that
   had believed on Him: "If ye shall abide in my word, then are ye verily
   my disciples." [2191] And, as if they had asked, With what fruit?
   "And," saith He, "ye shall know the truth, and the truth shall make you
   free." For as yet our salvation is in hope, not in deed: for we do not
   already possess that which is promised, but we hope for it to come. And
   "faithful is He that promised;" [2192] He deceiveth not thee: only do
   thou not faint, but wait for the promise. For He, the Truth, cannot
   deceive. Be not thou a liar, to profess one thing and do another; keep
   thou the faith, and He keeps His promise. But if thou keep not the
   faith, thine own self, not He that promised, hath defrauded thee.

   3. "If ye know that He is righteous, know ye [2193] that every one that
   doeth righteousness is born of Him." [2194] The righteousness which at
   present is ours is of faith. Perfect righteousness is not, save only in
   the angels: and scarce in angels, if they be compared with God: yet if
   there be any perfect righteousness of souls and spirits which God hath
   created, it is in the angels, holy, just, good, by no lapse turned
   aside, by no pride falling, but remaining ever in the contemplation of
   the Word of God, and having nothing else sweet unto them save Him by
   whom they were created; in them is perfect righteousness: but in us it
   has begun to be, of faith, by the Spirit. Ye heard when the Psalm was
   read, "Begin [2195] ye to the Lord in confession." [2196] "Begin,"
   saith it; the beginning of our righteousness is the confession of sins.
   Thou hast begun not to defend thy sin; now hast thou made a beginning
   of righteousness: but it shall be perfected in thee when to do nothing
   else shall delight thee, when "death shall be swallowed up in victory,"
   [2197] when there shall be no itching of lust, when there shall be no
   struggling with flesh and blood, when there shall be the palm of
   victory, the triumph over the enemy; then shall there be perfect
   righteousness. At present we are still fighting: if we fight we are in
   the lists; [2198] we smite and are smitten; but who shall conquer,
   remains to be seen. And that man conquers, who even when he smites
   presumes not on his own strength, but relies upon God that cheers him
   on. The devil is alone when he fights against us. If we are with God,
   we overcome the devil: for if thou fight alone with the devil, thou
   wilt be overcome. He is a skillful enemy: how may palms has he won!
   Consider to what he has cast us down! That we are born mortal, comes of
   this, that he in the first place cast down from Paradise our very
   original. What then is to be done, seeing he is so well practised? Let
   the Almighty be invoked to thine aid against the devices of the devil.
   Let Him dwell in thee, who cannot be overcome, and thou shalt securely
   overcome him who is wont to overcome. But to overcome whom? Those in
   whom God dwelleth not. For, that ye may know it, brethren; Adam being
   in Paradise despised the commandment of God, and lifted up the neck, as
   if he desired to be his own master, and were loath to be subject to the
   will of God: so he fell from that immortality, from that blessedness.
   But there was a certain man, a man now well skilled, though a mortal
   born, who even as he sat on the dunghill, putrifying with worms,
   overcame the devil: yea, Adam himself then overcame: even he, in Job;
   because Job was of his race. So then, Adam, overcome in Paradise,
   overcame on the dunghill. Being in Paradise, he gave ear to the
   persuasion of the woman which the devil had put into her: but being on
   the dunghill he said to Eve, "Thou hast spoken as one of the foolish
   women." [2199] There he lent an ear, here he gave an answer: when he
   was glad, he listened, when he was scourged, he overcame. Therefore,
   see what follows, my brethren, in the Epistle: because this is what it
   would have us lay to heart, that we may overcome the devil indeed, but
   not of ourselves. "If ye know that He is righteous," saith it, "know ye
   that every one that doeth righteousness is born of Him:" of God, of
   Christ. And in that he hath said, "Is born of Him," he cheers us on.
   Already therefore, in that we are born of Him, we are perfect.

   4. Hear. "Behold what manner of love the Father hath given us, that we
   should be called sons of God, and be [2200] (such)." [2201] For whoso
   are called sons, and are not sons, what profiteth them the name where
   the thing is not? How many are called physicians, who know not how to
   heal! how many are called watchers, who sleep all night long! So, many
   are called Christians, and yet in deeds are not found such; because
   they are not this which they are called, that is, in life, in manners,
   in faith, in hope, in charity. But what have ye heard here, brethren?
   "Behold, what manner of love the Father hath bestowed upon us, that we
   should be called, and should be, the sons of God: therefore the world
   knoweth us not, because it hath not known Him, us also the world
   knoweth not." [2202] There is a whole world Christian, and a whole
   world ungodly; because throughout the whole world there are ungodly,
   and throughout the whole world there are godly: those know not these.
   In what sense, think we, do they not know them? They deride them that
   live good lives. Mark well and see: for haply there are such also among
   you. Each one of you who now lives godly, who despises worldly things,
   who does not choose to go to spectacles, who does not choose to make
   himself drunken as it were by solemn custom, yea, what is worse, under
   countenance of holy days to make himself unclean: the man who does not
   choose to do these things, how is he derided by those who do them!
   [2203] Would he be scoffed at if he were known? But why is he not
   known? "The world knoweth Him not." Who is "the world"? Those
   inhabiters of the world. Just as we say, "a house;" meaning, its
   inhabitants. These things have been said to you again and again, and we
   forbear to repeat them to your disgust. By this time, when ye hear the
   word "world," in a bad signification, ye know that ye must understand
   it to mean only lovers of the world because through love they inhabit,
   and by inhabiting have become entitled to the name. Therefore the world
   hath not known us, because it hath not known Him. He walked here
   Himself, the Lord Jesus Christ in the flesh; He was God, He was latent
   in weakness. [2204] And wherefore was He not known? Because He reproved
   all sins in men. They, through loving the delights of sins, did not
   acknowledge the God: through loving that which the fever prompted, they
   did wrong to the Physician.

   5. For us then, what are we? Already we are begotten of Him; but
   because we are such in hope, he saith, "Beloved, now are we sons of
   God." Now already? Then what is it we look for, if already we are sons
   of God? "And not yet," saith he, "is it manifested what [2205] we shall
   be." But what else shall we be than sons of God? Hear what follows: "We
   know that, when He shall appear, we shall be like Him, because we shall
   see Him as He is." Understand, my beloved. It is a great matter: "We
   know that, when He shall appear, we shall be like Him; for we shall see
   Him as He is." In the first place mark, what is called "Is." Ye know
   what it is that is so called. That which is called "Is," and not only
   is called but is so, is unchangeable: It ever remaineth, It cannot be
   changed, It is in no part corruptible: It hath neither proficiency, for
   It is perfect; nor hath deficiency, for It is eternal. And what is
   this? "In the beginning was the Word, and the Word was with God, and
   the Word was God." [2206] And what is this? "Who being in the form of
   God, thought it not robbery to be equal with God." [2207] To see Christ
   in this sort, Christ in the form of God, Word of God, Only-Begotten of
   the Father, equal with the Father, is to the bad impossible. But in
   regard that the Word was made flesh, the bad also shall have power to
   see Him: because in the day of judgment the bad also will see Him; for
   He shall so come to judge, as He came to be judged. In the selfsame
   form, a man, but yet God: for "cursed is every one that putteth his
   trust in man." [2208] A man, He came to be judged, a man, He will come
   to judge. And if He shall not be seen, what is this that is written,
   "They shall look on Him whom they pierced?" [2209] For of the ungodly
   it is said, that they shall see and be confounded. How shall the
   ungodly not see, when He shall set some on the right hand, others on
   the left? To those on the right hand He will say, "Come, ye blessed of
   my Father, receive the kingdom:" [2210] to those on the left He will
   say, "Go into everlasting fire." They will see but the form of a
   servant, the form of God they will not see. Why? because they were
   ungodly; and the Lord Himself saith, "Blessed are the pure in heart,
   for they shall see God." [2211] Therefore, we are to see a certain
   vision, my brethren, "which neither eye hath seen, nor ear hath heard,
   nor hath entered into the heart of man:" [2212] a certain vision, a
   vision surpassing all earthly beautifulness, of gold, of silver, of
   groves and fields; the beautifulness of sea and air, the beautifulness
   of sun and moon, the beautifulness of the stars, the beautifulness of
   angels: surpassing all things: because from it are all things
   beautiful.

   6. What then shall "we" be, when we shall see this? What is promised to
   us? "We shall be like Him, for we shall see Him as He is." The tongue
   hath done what it could, hath sounded the words: let the rest be
   thought by the heart. For what hath even John himself said in
   comparison of That which Is, or what can be said by us men, who are so
   far from being equal to his merits? Return we therefore to that unction
   of Him, return we to that unction which inwardly teacheth that which we
   cannot speak: and because ye cannot at present see, let your part and
   duty be in desire. The whole life of a good Christian is an holy
   desire. [2213] Now what thou longest for, thou dost not yet see:
   howbeit by longing, thou art made capable, so that when that is come
   which thou mayest see, thou shall be filled. For just as, if thou
   wouldest fill a bag, [2214] and knowest how great the thing is that
   shall be given, thou stretchest the opening of the sack or the skin, or
   whatever else it be; thou knowest how much thou wouldest put in, and
   seest that the bag is narrow; by stretching thou makest it capable of
   holding more: so God, by deferring our hope, stretches our desire; by
   the desiring, stretches the mind; by stretching, makes it more
   capacious. Let us desire therefore, my brethren, for we shall be
   filled. See Paul widening, as it were, [2215] his bosom, that it may be
   able to receive that which is to come. He saith, namely, "Not that I
   have already received, or am already perfect: brethren, I deem not
   myself to have apprehended." [2216] Then what art thou doing in this
   life, if thou have not yet apprehended? "But this one thing [I do];
   forgetting the things that are behind, reaching forth to the things
   that are before, [2217] upon the strain I follow on unto the prize of
   the high calling." He says he reaches forth, or stretches himself, and
   says that he follows "upon the strain." He felt himself too little to
   take in that "which eye hath not seen, nor ear heard, neither hath
   entered into the heart of man." [2218] This is our life, that by
   longing we should be exercised. But holy longing exercises us just so
   much as we prune off our longings from the love of the world. We have
   already said, "Empty out that which is to be filled." With good thou
   art to be filled: pour out the bad. Suppose that God would fill thee
   with honey: if thou art full of vinegar, where wilt thou put the honey?
   That which the vessel bore in it must be poured out: the vessel itself
   must be cleansed; must be cleansed, albeit with labor, albeit with hard
   rubbing, that it may become fit for that thing, whatever it be. Let us
   say honey, say gold, say wine; whatever we say it is, being that which
   cannot be said, whatever we would fain say, It is called--God. And when
   we say "God," what have we said? Is that one syllable the whole of that
   we look for? So then, whatever we have had power to say is beneath Him:
   let us stretch ourselves unto Him, that when He shall come, He may fill
   us. For "we shall be like Him; because we shall see Him as He is."

   7. "And every one that hath this hope in Him." Ye see how he hath set
   us our place, in "hope." Ye see how the Apostle Paul agreeth with his
   fellow-apostle, "By hope we are saved. But hope that is seen, is not
   hope: for what a man seeth, why doth he hope for? For if what we see
   not, we hope for, by patience we wait for it." [2219] This very
   patience exerciseth desire. Continue thou, for He continueth: and
   persevere thou in walking, that thou mayest reach the goal: for that to
   which thou tendest will not remove. See: "And every one that hath this
   hope in Him, purifieth [2220] himself even as He is pure." [2221] See
   how he has not taken away free-will, in that he saith, "purifieth
   himself." Who purifieth us but God? Yea, but God doth not purify thee
   if thou be unwilling. Therefore, in that thou joinest thy will to God,
   in that thou purifiest thyself. Thou purifiest thyself, not by thyself,
   but by Him who cometh to inhabit thee. Still, because thou doest
   somewhat therein by the will, therefore is somewhat attributed to thee.
   But it is attributed to thee only to the end thou shouldest say, as in
   the Psalm, "Be thou my helper, forsake me not." [2222] If thou sayest,
   "Be thou my helper," thou doest somewhat: for if thou be doing nothing,
   how should He be said to "help" thee?

   8. "Every one that doeth sin, doeth also iniquity." [2223] Let no man
   say, Sin is one thing, iniquity another: let no man say, I am a sinful
   man, but not [2224] a doer of iniquity. For, "Every one that doeth sin,
   doeth also iniquity. Sin is iniquity." Well then, what are we to do
   concerning sins and iniquities? Hear what He saith: "And ye know that
   He was manifested to take away sin; and sin in Him is not." [2225] He,
   in Whom sin is not, the same is come to take away sin. For were there
   sin in Him, it must be taken away from Him, not He take it away
   Himself. "Whosoever abideth in Him, sinneth not." [2226] In so far as
   he abideth in Him, in so far sinneth not. "Whosoever sinneth hath not
   seen Him, neither known Him." A great question this: "Whosoever sinneth
   hath not seen Him, neither known Him." No marvel. We have not seen Him,
   but are to see; have not known Him, but are to know: we believe on One
   we have not known. Or haply, by faith we have known, and by actual
   beholding [2227] have not yet known? But then in faith we have both
   seen and known. For if faith doth not yet see, why are we said to have
   been enlightened? There is an enlightening by faith, and an
   enlightening by sight. At present, while we are on pilgrimage, "we walk
   by faith, not by sight," [2228] or, actually beholding. Therefore also
   our righteousness is "by faith, not by sight." Our righteousness shall
   be perfect, when we shall see by actual beholding. [2229] Only, in the
   meanwhile, let us not leave that righteousness which is of faith, since
   "the just doth live by faith," [2230] as saith the apostle. "Whosoever
   abideth in Him, sinneth not." For, "whosoever sinneth, hath not seen
   Him, neither known Him." That man who sins, believes not: but if a man
   believes, so far as pertains to his faith, he sinneth not.

   9. "Little children, let no man seduce you. He that doeth righteousness
   is righteous, as He is righteous." [2231] What, on hearing that we are
   "righteous as He is righteous," are we to think ourselves equal with
   God? Ye must know what means that "as:" thus he said a while ago,
   "Purifieth himself even as He is pure." Then is our purity like and
   equal to the purity of God, and our righteousness to God's
   righteousness? Who can say this? But the word "as," is not always wont
   to be used in the sense of equality. As, for example, if, having seen
   this large church, [2232] a person should wish to build a smaller
   church, but with the same relative dimensions: as, for example, if this
   be one measure in width and two measures in length, he too should build
   his church one measure in width and two measures in length: in that
   case one sees that he has built it "as" this is built. But this church
   has, say, a hundred cubits in length, the other thirty: it is at once
   "as" this, and yet unequal. Ye see that this "as" is not always
   referred to parity and equality. For example, see what a difference
   there is between the face of a man and its image from a mirror: there
   is a face in the image, a face in the body: the image exists in
   imitation, the body in reality. And what do we say? Why, "as" there are
   eyes here, so also there; "as" ears here, so ears also there. The thing
   is different, but the "as" is said of the resemblance. Well then, we
   also have in us the image of God; but not that which the Son equal with
   the Father hath: yet except we also, according to our measure, were
   "as" He, we should in no respect be said to be like Him. "He purifieth
   us," then, "even as He is pure:" but He is pure from eternity, we pure
   by faith. We are "righteous even as He is righteous;" but He is so in
   His immutable perpetuity, we righteous by believing on One we do not
   see, that so we may one day see Him. Even when our righteousness shall
   be perfect, when we shall be equal to the angels, not even then shall
   it be equalled with Him. How far then is it from Him now, when not even
   then it shall be equal!

   10. "He that doeth sin, is of the devil, because the devil sinneth from
   the beginning." [2233] "Is of the devil:" ye know what he means: by
   imitating the devil. For the devil made no man, begat no man, created
   no man: but whoso imitates the devil, that person, as if begotten of
   him, becomes a child of the devil; by imitating him, not literally by
   being begotten of him. In what sense art thou a child of Abraham, not
   that Abraham begat thee? In the same sense as the Jews, the children of
   Abraham, not imitating the faith of Abraham, are become children of the
   devil: of the flesh of Abraham they were begotten, and the faith of
   Abraham they have not imitated. If then those who were thence begotten
   were put out of the inheritance, because they did not imitate, thou,
   who art not begotten of him, art made a child, and in this way shall be
   a child of him by imitating him. And if thou imitate the devil, in such
   wise as he became proud and impious against God, thou wilt be a child
   of the devil: by imitating, not that he created thee or begat thee.

   11. "Unto this end was the Son of God manifested." Now then, brethren,
   mark! All sinners are begotten of the devil, as sinners. Adam was made
   by God: but when he consented to the devil, he was begotten of the
   devil; and he begat all men such as he was himself. With lust itself we
   were born; even before we add our sins, from that condemnation we have
   our birth. For if we are born without any sin, wherefore this running
   with infants to baptism that they may be released? Then mark well,
   brethren, the two birth-stocks, [2234] Adam and Christ: two men are;
   but one of them, a man that is man; the other, a Man that is God. By
   the man that is man we are sinners; by the Man that is God we are
   justified. That birth hath cast down unto death; this birth hath raised
   up unto life: that birth brings with it sin; this birth setteth free
   from sin. For to this end came Christ as Man, to undo [2235] the sins
   of men. "Unto this end was the Son of God manifested, that He may undo
   the works of the devil."

   12. The rest I commend to your thoughts, my beloved, that I may not
   burden you. For the question we labor to solve is even this--that we
   call ourselves sinners: for if any man shall say that he is without
   sin, he is a liar. And in the Epistle of this same John we have found
   it written, "If we say that we have no sin, we deceive ourselves."
   [2236] For ye should remember what went before: "If we say that we have
   no sin, we deceive ourselves, and the truth is not in us." And yet, on
   the other hand, in what follows thou art told, "He that is begotten of
   God sinneth not: he that doeth sin hath not seen Him, neither known
   Him.--Every one that doeth sin is of the devil:" sin is not of God:
   this affrights us again. In what sense are we begotten of God, and in
   what sense do we confess ourselves sinners? Shall we say, because we
   are not begotten of God? And what do these Sacraments in regard to
   infants? What hath John said? "He that is begotten of God, sinneth
   not." And yet again the same John hath said, "If we say that we have no
   sin, we deceive ourselves, and the truth is not in us!" A great
   question it is, and an embarrassing one; and may I have made you intent
   upon having it solved, my beloved. Tomorrow, in the name of the Lord,
   what He will give, we will discourse thereof.
     __________________________________________________________________

   [2185] Eph. v. 27.

   [2186] John xii. 31.

   [2187] Mendax. Gr. pseudos. Vulg. Mendacium. In the following clause et
   om. as kai in Cod. Alex. In ipsa, Gr. en auto, taken as referred to
   chrisma, "in the unction" (Lat. two mss. in ipso.) Vulg. in eo, "in
   Christ."

   [2188] 1 John iii. 27, 28.

   [2189] Mark xvi. 15. Universæ, creaturæ.

   [2190] Matt. xxv. 31.

   [2191] John viii. 3l, 32.

   [2192] Heb. x. 23.

   [2193] Scitote Vulg. ginoskete as imperative, "hence learn ye to know
   that, &c." Were it indicative, "to know that He is righteous is to know
   that, &c." probably oidate would have been repeated as in 5, 15, an
   oidamen--oidamen.

   [2194] 1 John ii. 29.

   [2195] Incipite, LXX. exarxate. Vulg. præcinite.

   [2196] Ps. cxlvii. 7.

   [2197] 1 Cor. xv. 24.

   [2198] Stadium.

   [2199] Job ii. 10.

   [2200] 1 John iii. 1.

   [2201] Vocemur et simus. Vulg. nominemur et simus. Cod. Alex. and other
   authorities, klethomen kai esmen (received by Lachmann). Mill in l.
   cites as from Augustin, but without specifying the place: Qui vocantur
   et non sunt, quid prodest illis nomen? [The very words of this
   passage.] Verum hic loquitur de nomine quod a Deo tribuitur: hic non
   est discrimen inter dici et esse. [Which looks rather like an
   expression of dissent, by Mill himself or some other.] ["kai esmen,"
   Westcott and Hort, "and such we are," Rev. V. These closing words of
   ch. iii. 1, wanting in Auth. V.--J.H.M.]

   [2202] Et nos non cognoscit mundus: a reading of which there are no
   traces in the mss.: it seems to be an expository gloss: "therefore
   (because we are sons of God) the world knoweth us not. Namely, because
   the world knew not Him, it knows not us."

   [2203] Supra: add Ep. 29, ad Alypium.

   [2204] Ed. Ben. places the colon before in carne: "in the flesh He was
   God, &c." But [Aug. several times uses ambulare, without an
   object.--J.H.M.] ambulabat seems to require an object to complete the
   sense, and the antithesis between erat and latebat is more emphatic
   when in carne is given to the former clause. So Bodl. 150, Laud. 116.

   [2205] Quid erimus. Vulg. ti esometha. Enarr. in Psa. xxxvii. 2, § 8,
   quod erimus, ho ti: so St. Jerome in Epist. Epiphan. "the thing which
   we shall be is not yet made manifest."

   [2206] John i. 1.

   [2207] Phil. ii. 6.

   [2208] Jer. xvii. 5.

   [2209] John xix. 37.

   [2210] Matt. xxv. 41.

   [2211] Matt. v. 8.

   [2212] 1 Cor. ii. 9.

   [2213] ["Longing." The word of that other Church father,--before
   Augustin's day,--who thanked God that from his youth up he had been a
   "man of longings," vir desidiorum.--J.H.M.]

   [2214] Sinum.

   [2215] Sinum.

   [2216] Phil. iii. 13, 14.

   [2217] Secundum intentionem. Gr. kata skopon.

   [2218] 1 Cor. ii. 9.

   [2219] Rom. viii. 24, 25.

   [2220] Castificat.

   [2221] Castus.

   [2222] Ps. xxvii. 11.

   [2223] 1 John iii. 4. Lawlessness.

   [2224] Iniquus.

   [2225] 1 John iii. 5.

   [2226] 1 John iii. 6.

   [2227] Specie.

   [2228] 2 Cor. v. 7.

   [2229] Per speciem.

   [2230] Rom. i. 17.

   [2231] 1 John iii. 7.

   [2232] Basilica.

   [2233] 1 John iii. 8.

   [2234] Nativitates.

   [2235] Solvat.

   [2236] 1 John i. 8.
     __________________________________________________________________

   Homily V.

   1 John III. 9-18

   "Whosoever is born of God doth not commit sin; for his seed remaineth
   in him: and he cannot sin, because he is born of God. In this the
   children of God are manifest, and the children of the devil: whosoever
   is not righteous is not of God, neither he that loveth not his brother.
   For this is the message that ye heard from the beginning, that we
   should love one another. Not as Cain, who was of the wicked one, and
   slew his brother. And wherefore slew he him? Because his own works were
   evil, and his brother's righteous. Marvel not, my brethren, if the
   world hate us. We know that we have passed from death unto life,
   because we love the brethren. He that loveth not abideth in death.
   Whosoever hateth his brother is a murderer: and ye know that no
   murderer hath eternal life abiding in him. In this we know love, that
   He laid down His life for us: and we ought to lay down our lives for
   the brethren. But whoso hath this world's good, and seeth his brother
   have need, and shutteth up his bowels of compassion from him, how can
   the love of God dwell in him? My little children, let us not love only
   in word and in tongue; but in deed and in truth."

   1. Hear intently, I do beseech you, because it is no small matter that
   we have to cope withal: and I doubt not, because ye were intent upon it
   yesterday, that ye have with even greater intentness of purpose come
   together to-day. For it is no slight question, how he saith in this
   Epistle, "Whosoever is born of God, sinneth not," [2237] and how in the
   same Epistle he hath said above, "If we say that we have no sin, we
   deceive ourselves, and the truth is not in us." [2238] What shall the
   man do, who is pressed by both sayings out of the same Epistle? If he
   shall confess himself a sinner, he fears lest it be said to him, Then
   art thou not born of God; because it is written, "Whosoever is born of
   God, sinneth not." But if he shall say that he is just and that he hath
   no sin, he receives on the other side a blow from the same Epistle, "If
   we say that we have no sin, we deceive ourselves, and the truth is not
   in us." Placed then as he is in the midst, what he can say and what
   confess, or what profess, he cannot find. To profess himself to be
   without sin, is full of peril; and not only full of peril, but also
   full of error: "We deceive ourselves," saith he, "and the truth is not
   in us, if we say that we have no sin." But oh that thou hadst none, and
   saidst this! for then wouldest thou say truly, and in uttering the
   truth wouldest have not so much as a vestige of wrong to be afraid of.
   But, that thou doest ill if thou say so, is because it is a lie that
   thou sayest. "The truth," saith he, "is not in us, if we say that we
   have no sin." He saith not, "Have not had;" lest haply it should seem
   to be spoken of the past life. For the man here hath had sins: but from
   the time that he was born of God, he has begun not to have sins. If it
   were so, there would be no question to embarrass us. For we should say,
   We have been sinners, but now we are justified: we have had sin, but
   now we have none. He saith not this: but what saith he? "If we say that
   we have no sin, we deceive ourselves, and the truth is not in us." And
   then after a while he says on the other hand, "Whosoever is born of God
   sinneth not." Was John himself not born of God? If John was not born of
   God, John, of whom ye have heard that he lay in the Lord's bosom; does
   any man dare engage for himself that in him has taken place that
   regeneration which it was not granted to that man to have, to whom it
   was granted to lie in the bosom of the Lord? The man whom the Lord
   loved more than the rest, [2239] him alone had He not begotten of the
   Spirit?

   2. Mark now these words. As yet, I am urging it upon you, what straits
   we are put to that by putting your minds on the stretch, that is, by
   your praying for us and for yourselves, God may make enlargement, and
   give us an outlet: lest some man find in His word an occasion of his
   own perdition, that word which was preached and put in writing only for
   healing and salvation. "Every man," saith he, "that doeth sin, doeth
   also iniquity." Lest haply thou make a distinction, "Sin is iniquity."
   Lest thou say, A sinner I am, but not a doer of iniquity, "Sin is
   iniquity. And ye know that to this end was He manifested, that He
   should take away sin; and there is no sin in Him." And what doth it
   profit us, that He came without sin? "Every one that sinneth not,
   abideth in Him: and every one that sinneth, hath not seen Him, neither
   known Him. Little children, let no man seduce you. He that doeth
   righteousness is righteous, even as He is righteous." This we have
   already said, that the word "as" is wont to be used of a certain
   resemblance, not of equality. "He that doeth sin is of the devil,
   because the devil sinneth from the beginning." This too we have already
   said, that the devil created no man, nor begat any, but his imitators
   are, as it were, born of him. "To this end was the Son of God
   manifested, that He should undo [2240] the works of the devil."
   Consequently, to undo (or loose) sins, He that hath no sin. And then
   follows: "Every one that is born of God doth not commit sin; for his
   seed remaineth in him: and he cannot sin, because he is born of God:"
   [2241] he has drawn the cord tight!--Belike, it is in regard of some
   one sin that he hath said, "Doth not sin," not in regard of all sin:
   that in this that he saith, "Whoso is born of God, doth not sin," thou
   mayest understand some one particular sin, which that man who is born
   of God cannot commit: [2242] and such is that sin that, if one commit
   it, it confirms the rest. What is this sin? To do contrary to the
   commandment. What is the commandment? "A new commandment give I unto
   you, that ye love one another." [2243] Mark well! This commandment of
   Christ is called, "love." By this love sins are loosed. If this love be
   not kept, the not holding it is at once a grievous sin, and the root of
   all sins.

   3. Mark well, brethren; we have brought forward somewhat in which, to
   them that have good understanding, the question is solved. But do we
   only walk in the way with them that run more swiftly? Those that walk
   more slowly must not be left behind. Let us turn the matter every way,
   in such words as we can, in order that it may be brought within reach
   of all. For I suppose, brethren, that every man is concerned for his
   own soul, who does not come to Church without cause, who does not seek
   temporal things in the Church, who does not come here to transact
   secular business; but comes here in order that he may lay hold upon
   some eternal thing, promised unto him, whereunto he may attain: he must
   needs consider how he shall walk in the way, lest he be left behind,
   lest he go back, lest he go astray, lest by halting he do not attain.
   Whoever therefore is in earnest, let him be slow, let him be swift, yet
   let him not leave the way. This then I have said, that in saying,
   "Whosoever is born of God sinneth not," it is probable he meant it of
   some particular sin: for else it will be contrary to that place: "If we
   say that we have no sin, we deceive ourselves, and the truth is not in
   us." In this way then the question may be solved. There is a certain
   sin, which he that is born of God cannot commit; a sin, which not being
   committed, other sins are loosed, and being committed, other sins are
   confirmed. What is this sin? To do contrary to the commandment of
   Christ, contrary to the New Testament. [2244] What is the new
   commandment? "A new commandment give I unto you, that ye love one
   another." [2245] Whoso doeth contrary to charity and contrary to
   brotherly love, let him not dare to glory and say that he is born of
   God: but whoso is in brotherly love, there are certain sins which he
   cannot commit, and this above all, that he should hate his brother. And
   how fares it with him concerning his other sins, of which it is said,
   "If we say that we have no sin, we deceive ourselves, and the truth is
   not in us?" Let him hear that which shall set his mind at rest from
   another place of Scripture; "Charity covereth a multitude of sins."
   [2246]

   4. Charity therefore we commend; charity this Epistle commendeth. The
   Lord, after His resurrection, what question put He to Peter, but,
   "Lovest thou me?" [2247] And it was not enough to ask it once; a second
   time also He put none other question, a third time also none other.
   Although when it came to the third time, Peter, as one who knew not
   what was the drift of this, was grieved because it seemed as if the
   Lord did not believe him; nevertheless both a first time and a second,
   and a third He put this question. Thrice fear denied, thrice love
   confessed. Behold Peter loveth the Lord. What is he to do for the Lord?
   For think not that he in the Psalm did not feel himself at a loss what
   to do: "What shall I render unto the Lord for all the benefits He hath
   done unto me?" [2248] He that said this in the Psalm, marked what great
   things had been done for him by God; and sought what he should render
   to God, and could find nothing. For whatever thou wouldest render, from
   Him didst thou receive it to render. And what did he find to offer in
   return? That which, as we said, my brethren, he had received from Him,
   that only found he to offer in return. "I will receive the cup of
   salvation, and will call upon the name of the Lord." For who had given
   him the cup of salvation, but He to whom he wished to offer in return?
   Now to receive the cup of salvation, and call upon the name of the
   Lord, is to be filled with charity; and so filled, that not only thou
   shalt not hate thy brother, but shall be prepared to die for thy
   brother. This is perfect charity, that thou be prepared to die for thy
   brother. This the Lord exhibited in Himself, who died for all, praying
   for them by whom He was crucified, and saying, "Father, forgive them,
   for they know not what they do." [2249] But if He alone hath done this,
   He was not a Master, if He had no disciples. Disciples who came after
   Him have done this. [2250] Men were stoning Stephen, and he knelt down
   and said, "Lord, lay not this sin to their charge." [2251] He loved
   them that were killing him; since for them also he was dying. Hear also
   the Apostle Paul: "And I myself," saith he, "will be spent for your
   souls." [2252] For he was among those for whom Stephen, when by their
   hands he was dying, besought forgiveness. This then is perfect charity.
   If any man shall have so great charity that he is prepared even to die
   for his brethren, in that man is perfect charity. But as soon as it is
   born, is it already quite perfect? That it may be made perfect, it is
   born; when born, it is nourished; when nourished, it is strengthened;
   when strengthened, it is perfected; when it has come to perfection,
   what saith it? "To me to live is Christ, and to die is gain. I wished
   to be dissolved, and to be with Christ; which is far better:
   nevertheless to abide in the flesh is needful for you." [2253] For
   their sakes he was willing to live, for whose sakes he was prepared to
   die.

   5. And that ye may know that it is this perfect charity which that man
   violates not, and against which that man sins not, who is born of God;
   this is what the Lord saith to Peter; "Peter lovest thou me?" And he
   answers, "I love." He saith not, If thou love me, shew kindness to me.
   For when the Lord was in mortal flesh, He hungered, He thirsted: at
   that time when He hungered and thirsted, He was taken in as a guest;
   those who had the means, ministered unto Him of their substance, as we
   read in the Gospel. Zacchæus entertained Him as his guest: he was saved
   from his disease by entertaining the Physician. From what disease? The
   disease of avarice. For he was very rich, and the chief of the
   publicans. Mark the man made whole from the disease of avarice: "The
   half of my goods I give to the poor; and if I have taken any thing from
   any man, I will restore him fourfold." [2254] That he kept the other
   half, was not to enjoy it, but to pay his debts. Well, he at that time
   entertained the Physician as his guest, because there was infirmity of
   the flesh in the Lord, to which men might show this kindness; and this,
   because it was His will to grant this very thing to them that did Him
   kind service; for the benefit was to them that did the service, not to
   Him. For, could He to whom angels ministered require these men's
   kindness? Not even His servant Elias, to whom He sent bread and flesh
   by the ravens upon a certain occasion [2255] had need of this; and yet
   that a religious widow might be blessed, the servant of God is sent,
   and he whom God in secret did feed, is fed by the widow. But still,
   although by the means of these servants of God, those who consider
   their need get good to themselves, in respect of that reward most
   manifestly set forth by the Lord in the Gospel: "He that receiveth a
   righteous man in the name of a righteous man shall receive a righteous
   man's reward: and he that receiveth a prophet in the name of a prophet
   shall receive a prophet's reward: and whosoever shall give to drink
   unto one of these little ones a cup of cold water only in the name of a
   disciple, verily I say unto you, He shall in no wise lose his reward:"
   [2256] although, then, they that do this, do it to their own good: yet
   neither could this kind office be done to Him when about to ascend
   [2257] into Heaven. What could Peter, who loved Him, render unto Him?
   Hear what. "Feed my sheep:" i.e. do for the brethren, that which I have
   done for thee. I redeemed all with my blood: hesitate not to die for
   confession of the truth, that the rest may imitate you.

   6. But this, as we have said, brethren, is perfect charity. He that is
   born of God hath it. Mark, my beloved, see what I say. Behold, a man
   has received the Sacrament of that birth, being baptized; he hath the
   Sacrament, and a great Sacrament, divine, holy, ineffable. Consider
   what a Sacrament! To make him a new man by remission of all sins!
   Nevertheless, let him look well to the heart, whether that be
   thoroughly done there, which is done in the body; let him see whether
   he have charity, and then say, I am born of God. If however he have it
   not, he has indeed the soldier's mark upon him, but he roams as a
   deserter. Let him have charity; otherwise let him not say that he is
   born of God. But he says, I have the Sacrament. Hear the Apostle: "If I
   know all mysteries, [2258] and have all faith, so that I can remove
   mountains, and have not charity, I am nothing." [2259]

   7. This, if ye remember, we gave you to understand in beginning to read
   this Epistle, that nothing in it is so commended as charity. Even if it
   seems to speak of various other things, to this it makes its way back,
   and whatever it says, it will needs bring all to bear upon charity. Let
   us see whether it does so here. Mark: "Whosoever is born of God doth
   not commit sin." We ask, what sin? because if thou understand all sin,
   it will be contrary to that place, "If we say that we have no sin, we
   deceive ourselves, and the truth is not in us." Then let him say what
   sin; let him teach us; lest haply I may have rashly said that the sin
   here is the violation of charity, because he said above, "He that
   hateth his brother is in darkness, and walketh in darkness, and knoweth
   not whither he goeth, because the darkness hath blinded his eyes."
   [2260] But perhaps he has said something in what comes afterwards, and
   has mentioned charity by name? See that this circuit of words hath this
   end, hath this issue. "Whosoever is born of God, sinneth not, because
   His seed remaineth in him." [2261] The "seed" of God, i.e. the word of
   God: whence the apostle saith, "I have begotten you through the Gospel.
   And he cannot sin, because he is born of God." [2262] Let him tell us
   this, let us see in what we cannot sin. "In this are manifested the
   children of God and the children of the devil. Whosoever is not
   righteous is not of God, neither he that loveth not his brother."
   [2263] Aye, now indeed it is manifest of what he speaks: "Neither he
   that loveth not his brother." Therefore, love alone puts the difference
   between the children of God and the children of the devil. Let them all
   sign themselves with the sign of the cross of Christ; let them all
   respond, Amen; let all sing Alleluia; let all be baptized, let all come
   to church, let all build the walls of churches: there is no discerning
   of the children of God from the children of the devil, but only by
   charity. They that have charity are born of God: they that have it not,
   are not born of God. A mighty token, a mighty distinction! Have what
   thou wilt; if this alone thou have not, it profiteth thee nothing:
   other things if thou have not, have this, and thou hast fulfilled the
   law. "For he that loveth another hath fulfilled the law," saith the
   apostle: and, "Charity is the fulfilling of the law." [2264] I take
   this to be the pearl which the merchant man in the Gospel is described
   to have been seeking, who "found one pearl, and sold all that he had,
   and bought it." [2265] This is the pearl of price, Charity, without
   which whatever thou mayest have, profiteth thee nothing: which if alone
   thou have, it sufficeth thee. Now, with faith thou seest, then with
   actual beholding [2266] thou shalt see. For if we love when we see not,
   how shall we embrace it when we see! But wherein must we exercise
   ourselves? In brotherly love. Thou mayest say to me, I have not seen
   God: canst thou say to me, I have not seen man? Love thy brother. For
   if thou love thy brother whom thou seest, at the same time thou shalt
   see God also; because thou shalt see Charity itself, and within
   dwelleth God.

   8. "Whosoever is not righteous is not of God, neither he that loveth
   not his brother." [2267] "For this is the message:" mark how he
   confirms it: "For this is the message which we heard from the
   beginning, that we should love one another." He has made it manifest to
   us that it is of this he speaks; whoso acts against this commandment,
   is in that accursed sin, into which those fall who are not born of God.
   "Not as Cain, who was of that wicked one, and slew his brother. And
   wherefore slew he him? Because his own works were evil, and his
   brother's righteous." [2268] Therefore, where envy is, brotherly love
   cannot be. Mark, my beloved. He that envieth, loveth not. The sin of
   the devil is in that man; because the devil through envy cast man down.
   For he fell, and envied him that stood. He did not wish to cast man
   down that he himself might stand, but only that he might not fall
   alone. Hold fast in your mind from this that he has subjoined, that
   envy cannot exist in charity. Thou hast it openly, when charity was
   praised, "Charity envieth not." [2269] There was no charity in Cain;
   and had there been no charity in Abel, God would not have accepted his
   sacrifice. For when they had both offered, the one of the fruits of the
   earth, the other of the offspring of the flock; what think ye,
   brethren, that God slighted the fruits of the earth, and loved the
   offspring of the flock? God had not regard to the hands, but saw in the
   heart: and whom He saw offer with charity, to his sacrifice He had
   respect; whom He saw offer with envy, from his sacrifice He turned away
   His eyes. By the good works, then, of Abel, he means only charity: by
   the evil works of Cain he means only his hatred of his brother. It was
   not enough that he hated his brother and envied his good works; because
   he would not imitate, he would kill. And hence it appeared that he was
   a child of the devil, and hence also that the other was God's righteous
   one. Hence then are men discerned, my brethren. Let no man mark the
   tongue, but the deeds and the heart. If any do not good for his
   brethren, he shews what he has in him. By temptations are men proved.

   9. "Marvel not, brethren, if the world hate us." [2270] Must one often
   be telling you what "the world" means? Not the heaven, not the earth,
   nor these visible works which God made; but lovers of the world. By
   often saying these things, to some I am burdensome: but I am so far
   from saying it without a cause, that some may be questioned whether I
   said it, and they cannot answer. Let then, even by thrusting it upon
   them, something stick fast in the hearts of them that hear. What is
   "the world"? The world, when put in a bad sense, is, lovers of the
   world: the world, when the word is used in praise, is heaven and earth,
   and the works of God that are in them; whence it is said, "And the
   world was made by Him." [2271] Also, the world is the fullness of the
   earth, as John himself hath said, "Not only for our sins is He the
   propitiator, but (for the sins) of the whole world:" [2272] he means,
   "of the world," of all the faithful scattered throughout the whole
   earth. But the world in a bad sense, is, lovers of the world. They that
   love the world, cannot love their brother.

   10. "If the world hate us: we know"--What do we know?--"that we have
   passed from death unto life"--How do we know? "Because we love the
   brethren." [2273] Let none ask man: let each return to his own heart:
   if he find there brotherly love, let him set his mind at rest, because
   he is "passed from death unto life." Already he is on the right hand:
   let him not regard that at present his glory is hidden: when the Lord
   shall come, then shall he appear in glory. For he has life in him, but
   as yet in winter; the root is alive, but the branches, so to say, are
   dry: within is the substance that has the life in it, within are the
   leaves of trees, within are the fruits: but they wait for the summer.
   Well then, "we know that we have passed from death unto life, because
   we love the brethren. He that loveth not, abideth in death." Lest ye
   should think it a light matter, brethren, to hate, or, not to love,
   hear what follows: "Every one that hateth his brother, is a murderer."
   [2274] How now, if any made light of hating his brother, will he also
   in his heart make light of murder? He does not stir his hands to kill a
   man; yet he is already held by God a murderer; the other lives, and yet
   this man is already judged as his slayer! "Every one that hateth his
   brother is a murderer: and ye know that no murderer hath eternal life
   abiding in him."

   11. "In this know we love:" [2275] he means, perfection of love, that
   perfection which we have bidden you lay to heart: "In this know we
   love, that He laid down His life for us: and we ought to lay down our
   lives for the brethren." Lo here, whence that came: "Peter, lovest thou
   me? Feed My sheep." [2276] For, that ye may know that He would have His
   sheep to be so fed by him, as that he should lay down his life for the
   sheep, straightway said He this to him: "When thou wast young, thou
   girdedst thyself, and walkedst whither thou wouldest: but when thou
   shalt be old, thou shalt stretch forth thy hands, and another shall
   gird thee, and carry thee whither thou wouldest not. This spake He,"
   saith the evangelist, "signifying by what death he should glorify God;"
   so that to whom He had said, Feed my sheep," the same He might teach to
   lay down his life for His sheep.

   12. Whence beginneth charity, brethren? Attend a little: to what it is
   perfected, ye have heard; the very end of it, and the very measure of
   it is what the Lord hath put before us in the Gospel: "Greater love
   hath no man," saith He, "than that one lay down his life for his
   friends." [2277] Its perfection, therefore, He hath put before us in
   the Gospel, and here also it is its perfection that is put before us:
   but ye ask yourselves, and say to yourselves, When shall it be possible
   for us to have "this" charity? Do not too soon despair of thyself.
   Haply, it is born and is not yet perfect; nourish it, that it be not
   choked. But thou wilt say to me, And by what am I to know it? For to
   what it is perfected, we have heard; whence it begins, let us hear. He
   goes on to say: "But whoso hath this world's good, and seeth his
   brother have hunger, [2278] and shutteth up his bowels of compassion
   from him, how can the love of God dwell in him?" [2279] Lo, whence
   charity begins withal! [2280] If thou art not yet equal to the dying
   for thy brother, be thou even now equal to the giving of thy means to
   thy brother. Even now let charity smite thy bowels, that not of
   vainglory thou shouldest do it, but of the innermost [2281] marrow of
   mercy; that thou consider him, now in want. For if thy superfluities
   thou canst not give to thy brother, canst thou lay down thy life for
   thy brother? There lies thy money in thy bosom, which thieves may take
   from thee; and though thieves do not take it, by dying thou wilt leave
   it, even if it leave not thee while living: what wilt thou do with it?
   Thy brother hungers, he is in necessity: belike he is in suspense, is
   distressed by his creditor: he is thy brother, alike ye are bought, one
   is the price paid for you, ye are both redeemed by the blood of Christ:
   see whether thou have mercy, if thou have this world's means. Perchance
   thou sayest, "What concerns it me? Am I to give my money, that he may
   not suffer trouble?" If this be the answer thy heart makes to thee, the
   love of the Father abideth not in thee. If the love of the Father abide
   not in thee, thou art not born of God. How boastest thou to be a
   Christian? Thou hast the name, and hast not the deeds. But if the work
   shall follow the name, let any call thee pagan, show thou by deeds that
   thou art a Christian. For if by deeds thou dost not show thyself a
   Christian, all men may call thee a Christian yet; what doth the name
   profit thee where the thing is not forthcoming? "But whoso hath this
   world's good, and seeth his brother have need, [2282] and shutteth up
   his bowels of compassion from him, how can the love of God dwell in
   him?" And then he goes on: "My little children, let us not love in
   word, neither in tongue but in deed and in truth." [2283]

   13. I suppose the thing is now made manifest to you my brethren: this
   great and most concerning secret and mystery. [2284] What is the force
   of charity, all Scripture doth set forth; but I know not whether any
   where it be more largely set forth than in this Epistle. We pray you
   and beseech you in the Lord, that both what ye have heard ye will keep
   in memory, and to that which is yet to be said, until the epistle be
   finished, will come with earnestness, and with earnestness hear the
   same. But open ye your heart for the good seed: root out the thorns,
   that that which we are sowing in you be not choked, but rather that the
   harvest may grow, and that the Husbandman may rejoice and make ready
   the barn for you as for grain, not the fire as for the chaff.
     __________________________________________________________________

   [2237] 1 John iii. 9.

   [2238] 1 John i. 8.

   [2239] John xiii. 23.

   [2240] Solvat. [Gr. Ause=solvat, meaning destroy in classical Latin; so
   here in Auth. V. and in Rev. V.--J.H.M.]

   [2241] 1 John iii. 9.

   [2242] ["Cannot sin," &c.--Augustin maintains that the one sin which
   the Christian cannot commit is violation of charity; he cannot do
   otherwise than love, and do acts that flow from love, if he be a
   Christian. No doubt this indicates a great truth, for love expresses
   the inner essence of the believer's life and character. But the strong
   language of the apostle is not met by this partial statement. Better
   acknowledge the apparent contradiction between "does not commit sin,"
   "cannot sin," and "if we say, we have no sin, we deceive ourselves."
   The apostle does not solve the problem. Meyer, who discards many
   explanations of the first two phrases,--as, sinning knowingly and
   wilfully, committing mortal sins and many others specified by him,
   thinks that the solution lies in the fact simply that the apostle
   desires to emphasize the contrast between born of God and a sinner. He
   does not show how emphasizing a contrast explains a contradiction
   (which he discovers in the passage). Jonathan Edwards and Ezek.
   Hopkins, following many others with whom Westcott coincides, judge that
   the alleged impossibility of sinning relates to total character, or
   prevailing habit; the Christian may be surprised, overtaken, beguiled
   by sin, but fights against sin, does not consent to sin with his whole
   heart; "he does not wish sin." It has been added that as to his
   nature--renewed; as to the new life--life from the Spirit of God,--his
   divine sonship and sin are irreconcilable contraries. In part, these
   suggestions and definitions may meet the difficulty which the apostle,
   doubtless wishing to present a high ideal of the life of one born from
   above, leaves for practical solution by those who have passed from
   death unto life.--J.H.M.]

   [2243] John xiii. 34.

   [2244] [Translator here follows Eras.; Bened. (Migne) omits "of Christ,
   contrary to the New Testament," and omits "new" in next
   sentence.--J.H.M.]

   [2245] John xiii. 34.

   [2246] 1 Pet. iv. 8.

   [2247] John xxi. 15-17.

   [2248] Ps. cxvi. 12, 13.

   [2249] Luke xxiii. 34.

   [2250] Serm. clxxxiii. 3, 4.

   [2251] Acts vii. 59.

   [2252] 2 Cor. xii. 15.

   [2253] Phil. i. 21-24.

   [2254] Luke xix. 8.

   [2255] 1 Kings xvii. 4-9.

   [2256] Matt. x. 41, 42.

   [2257] Ascensuro.--Ben.

   [2258] Sacramenta.

   [2259] 1 Cor. xiii. 2.

   [2260] 1 John ii. 11.

   [2261] 1 John iii. 9.

   [2262] 1 Cor. iv. 15.

   [2263] 1 John iii. 10.

   [2264] Rom. xiii. 8, 10.

   [2265] Matt. xiii. 46.

   [2266] Cum specie.

   [2267] 1 John iii. 10, 11.

   [2268] 1 John iii. 12.

   [2269] 1 Cor. xiii. 4.

   [2270] 1 John iii. 13. Gr. humas; Vulg. vos.

   [2271] John i. 10.

   [2272] 1 John ii. 2.

   [2273] 1 John iii. 14.

   [2274] 1 John iii. 15.

   [2275] 1 John iii. 16.

   [2276] John xxi. 15-19.

   [2277] John xv. 13.

   [2278] Esurientem.

   [2279] 1 John iii. 17.

   [2280] [Love; beneficence.--Augustin throughout these homilies amply
   vindicates his own declaration that the epistle on which he is
   commenting relates largely to charity; and his glowing words not only
   exhibit love as one star in the constellation of Christian graces, but
   as a deep and joyous principle and centre of life, "a well of water"
   within, from which refreshing streams of beneficence will spontaneously
   gush forth. He controverts those in his day who taught that it was
   enough to have the truth, to possess right opinions, and that such need
   not be forward in sacrificing aught for the truth's sake, or to help
   their brethren. And in kindly reproof of such indolent and ignorant
   self seeking, he points the earnest believer to whom comes the lofty
   utterance of the apostle, lay down life, if need be, for thy brother,
   and who shrinks from such a test, to a lower evidence of the
   Christ-like mind, within the reach of all, and from which all may go up
   higher--"help thy brother in his necessity, relieve his wants; if not
   ready to do this for the brother before your eyes, how can you pretend
   love to the unseen Father and Friend?" As the apostle's reprehension of
   errorists in his day is applicable in refutation of many false opinions
   rife in our times, so his and Augustin's fervent commendation of the
   surpassing excellence of love, and the absolute need, for the believer,
   of uniformly and constantly manifesting it in act and life, can never
   be superfluous, can never grow old. Indifferentism as to doctrine, and
   careless coldness with respect to the sufferings of others, against
   both of which St. John lifts up his voice, if not peculiar to our day
   and nation, are yet deplorable evils among us, demanding energetic and
   practical protests from those who love the truth and love man.--J.H.M.]

   [2281] Adipe.

   [2282] Egentem.

   [2283] 1 John iii. 18.

   [2284] Sacramentum.
     __________________________________________________________________

   Homily VI.

   1 John III. 19-4. 3

   "And herein we know that we are of the truth, and assure our hearts
   before Him. For if our heart think ill of us, God is greater than our
   heart, and knoweth all things. Beloved, if our heart think not ill of
   us, then have we confidence toward God. And whatsoever we ask, we shall
   receive of Him, because we keep His commandments, and do in His sight
   those things that please Him. And this is His commandment, That we
   should believe on the name of His Son Jesus Christ, and love one
   another, as He gave us commandment. And he that keepeth His
   commandments shall dwell in Him, and He in him. And herein we know that
   He abideth in us, by the Holy Spirit which He hath given us. Dearly
   beloved, believe not every spirit, but try the spirits whether they are
   of God: because many false prophets are gone out into this world. In
   this is known the Spirit of God: every spirit that confesseth that
   Jesus Christ is come in the flesh is of God: and every spirit that
   confesseth not that Jesus Christ is come in the flesh is not of God:
   and this is the antichrist, of whom ye have heard that he should come;
   and even now already is he in this world."

   1. If ye remember, brethren, yesterday we closed our sermon at this
   sentence, [2285] which without doubt behooved and does behoove to abide
   in your heart, seeing it was the last ye heard. "My little children,
   let us not love only in word and in tongue; but in deed and in truth."
   Then he goes on: "And herein we know that we are of the truth, and
   assure our hearts before Him." [2286] "For if our heart [2287] think
   ill of us, God is greater than our heart, and knoweth all things." He
   had said, "Let us not love only in word and in tongue, but in work and
   in truth:" we are asked, In what work, or in what truth, is he known
   that loveth God, or loveth his brother? Above he had said up to what
   point charity is perfected: what the Lord saith in the Gospel, "Greater
   love than this hath no man, that one lay down his life for his
   friends," [2288] this same had the apostle also said: "As He laid down
   His life for us, we ought also to lay down our lives for the brethren."
   [2289] This is the perfection of charity, and greater can not at all be
   found. But because it is not perfect in all, and that man ought not to
   despair in whom it is not perfect, if that be already born which may be
   perfected: and of course if born, it must be nourished, and by certain
   nourishments of its own must be brought unto its proper perfection:
   therefore, we have asked concerning the commencement of charity, where
   it begins, and there have straightway found: "But whoso hath this
   world's goods, and seeth his brother have need, and shutteth up his
   bowels of compassion from him, how dwelleth the love of the Father in
   him?" [2290] Here then hath this charity, my brethren, its beginning:
   to give of one's superfluities to him that hath need to him that is in
   any distress; of one's temporal abundance to deliver his brother from
   temporal tribulation. Here is the first rise of charity. This, being
   thus begun, if thou shalt nourish with the word of God and hope of the
   life to come, thou wilt come at last unto that perfection, that thou
   shalt be ready to lay down thy life for thy brethren.

   2. But, because many such things are done by men who seek other
   objects, and who love not the brethren; let us come back to the tes
   timony of conscience. How do we prove that many such things are done by
   men who love not the brethren? How many in heresies and schisms call
   themselves martyrs! They seem to themselves to lay down their lives for
   their brethren. If for the brethren they laid down their lives, they
   would not separate themselves from the whole brotherhood. Again, how
   many there are who for the sake of vainglory bestow much, give much,
   and seek therein but the praise of men and popular glory, which is full
   of windiness, and possesses no stability! Seeing, then, there are such,
   where shall be the proof of brotherly charity? Seeing he wished it to
   be proved, and hath said by way of admonition, "My little children, let
   us not love only in word and in tongue; but in deed and in truth;" we
   ask, in what work, in what truth? Can there be a more manifest work
   than to give to the poor? Many do this of vainglory, not of love. Can
   there be a greater work than to die for the brethren? This also, many
   would fain be thought to do, who do it of vainglory to get a name, not
   from bowels of love. It remains, that that man loves his brother, who
   before God, where God alone seeth, assures his own heart, and questions
   his heart whether he does this indeed for love of the brethren; and his
   witness is that eye which penetrates the heart, where man cannot look.
   Therefore Paul the Apostle, because he was ready to die for the
   brethren, and said, "I will myself be spent for your souls," [2291]
   yet, because God only saw this in his heart, not the mortal men to whom
   he spake, he saith to them, "But to me it is a very small thing that I
   should be judged of you or at man's bar." [2292] And the same apostle
   shows also in a certain place, that these things are oft done of empty
   vainglory, not upon the solid ground of love: for speaking of the
   praises of charity he saith, "If I distribute all my goods to the poor,
   and if I deliver up my body to be burned, but have not charity, it
   profiteth me nothing." [2293] Is it possible for a man to do this
   without charity? It is. For they that have divided unity, are persons
   that have not charity. Seek there, and ye shall see many giving much to
   the poor; shall see others prepared to welcome death, insomuch that
   where there is no persecutor they cast themselves headlong: these
   doubtless without charity do this. Let us come back then to conscience,
   of which the apostle saith: "For our glorying is this, the testimony of
   our conscience." [2294] Let us come back to conscience, of which the
   same saith, "But let each prove his own work, and then he shall have
   glorying in himself and not in another." [2295] Therefore, let each one
   of us "prove his own work," whether it flow forth from the vein of
   charity, whether it be from charity as the root that his good works
   sprout forth as branches. "But let each prove his own work, and then he
   shall have glorying in himself and not in another," not when another's
   tongue bears witness to him, but when his own conscience bears it.

   3. This it is then that he enforces here. "In this we know that we are
   of the truth, when in deed and in truth" we love, "not only in words
   and in tongue: and [2296] assure our heart before Him." [2297] What
   meaneth, "before Him?" Where He seeth. Whence the Lord Himself in the
   Gospel saith: "Take heed that ye do not your righteousness before men,
   to be seen of them: otherwise ye have no reward with your Father which
   is in heaven." [2298] And what meaneth, "Let not thy left hand know
   what thy right hand doeth:" except that the right hand means a pure
   conscience, the left hand the lust of the world? [2299] Many through
   lust of the world do many wonderful things: the left hand worketh, not
   the right. The right hand ought to work, and without knowledge of the
   left hand, so that lust of the world may not even mix itself therewith
   when by love we work aught that is good. And where do we get to know
   this? Thou art before God: question thine heart, see what thou hast
   done, and what therein was thine aim; thy salvation, or the windy
   praise of men. Look within, for man cannot judge whom he cannot see. If
   "we assure our heart," let it be "before Him." Because "if our heart
   think ill of us," i.e. accuse us within, that we do not the thing with
   that mind it ought to be done withal, "greater is God than our heart,
   and knoweth all things." Thou hidest thine heart from man: hide it from
   God if thou canst! How shalt thou hide it from Him, to whom it is said
   by a sinner, fearing and confessing, "Whither shall I go from Thy
   Spirit? and from Thy face whither shall I flee?" [2300] He sought a way
   to flee, to escape the judgment of God, and found none. For where is
   God not? "If I shall ascend," saith he, "into heaven, Thou art there:
   if I shall descend into hell, Thou art there." Whither wilt thou go?
   whither wilt thou flee? Wilt thou hear counsel? If thou wouldest flee
   from Him, flee to Him. Flee to Him by confessing, not from Him by
   hiding: hide thou canst not, but confess thou canst. Say unto Him,
   "Thou art my place to flee unto;" [2301] and let love be nourished in
   thee, which alone leadeth unto life. Let thy conscience bear thee
   witness that thy love is of God. If it be of God, do not wish to
   display it before men; because neither men's praises lift thee unto
   heaven, nor their censures put thee down from thence. Let Him see, who
   crowneth thee: be He thy witness, by whom as judge thou art crowned.
   "Greater is God than our heart, and knoweth all things."

   4. "Beloved, if our heart think not ill of us, we have confidence
   towards God:" [2302] --What meaneth, "If our heart think not ill"? If
   it make true answer to us, that we love and that there is [2303]
   genuine love in us: not feigned but sincere; seeking a brother's
   salvation, expecting no emolument from a brother, but only his
   salvation--"we have confidence toward God: and whatsoever we ask, we
   shall receive of Him, because we keep His commandments." [2304]
   --Therefore, not in the sight of men, but where God Himself seeth, in
   the heart--"we have confidence," then, "towards God: and whatsoever we
   ask, we shall receive of Him:" howbeit, because we keep His
   commandments. What are "His commandments"? Must we be always repeating?
   "A new commandment give I unto you, that ye love one another." [2305]
   It is charity itself that he speaks of, it is this that he enforces.
   Whoso then shall have brotherly charity, and have it before God, where
   God seeth, and his heart being interrogated under righteous examination
   make him none other answer than that the genuine root of charity is
   there for good fruits to come from; that man hath confidence with God,
   and whatsoever he shall ask, he shall receive of Him, because he
   keepeth His commandments.

   5. Here a question meets us: for it is not this or that man, or thou or
   I that come in question,--for if I have asked any thing of God and
   receive it not, any person may easily say of me, "He hath not charity:"
   and of any man soever of this present time, this may easily be said;
   and let any think what he will, a man of man:--not we, but those come
   more in question, those men of whom it is on all hands known that they
   were saints when they wrote, and that they are now with God. Where is
   the man that hath charity, if Paul had it not, who said, "Our mouth is
   open unto you, O ye Corinthians, our heart is enlarged; ye are not
   straitened in us:" [2306] who said, "I will myself be spent for your
   souls:" and so great grace was in him, that it was manifested that he
   had charity. And yet we find that he asked and did not receive. What
   say we, brethren? It is a question: look attentively to God: it is a
   great question, this also. Just as, where it was said of sin, "He that
   is born of God sinneth not:" we found this sin to be the violating of
   charity, and that this was the thing strictly intended in that place:
   so too we ask now what it is that he would say. For if thou look but to
   the words, it seems plain: if thou take the examples into the account,
   it is obscure. Than the words here nothing can be plainer. "And
   whatsoever we ask, we shall receive of Him, because we keep His
   commandments, and do those things that are pleasing in His sight."
   "Whatsoever we ask," saith he, "we shall receive of Him." He hath put
   us sorely to straits. In the other place also he would put us to
   straits, if he meant all sin: but then we found room to expound it in
   this, that he meant it of a certain sin, not of all sin; howbeit of a
   sin which "whosoever is born of God committeth not:" and we found that
   this same sin is none other than the violation of charity. We have also
   a manifest example from the Gospel, when the Lord saith, "If I had not
   come, they had not had sin." [2307] How? Were the Jews innocent when He
   came to them, because He so speaks? Then if He had not come, would they
   have had no sin? Then did the Physician's presence make one sick, not
   take away the fever? What madman even would say this? He came not but
   to cure and heal the sick. Therefore when He said, "If I had not come,
   they had not had sin," what would He have to be understood, but a
   certain sin in particular? For there was a sin which the Jews would not
   have had. What sin? That they believed not on Him, that when he had
   come they despised Him. As then He there said "sin," and it does not
   follow that we are to understand all sin, but a certain sin: so here
   also not all sin, lest it be contrary to that place where he saith, "If
   we say that we have no sin, we deceive ourselves, and the truth is not
   in us:" [2308] but a certain sin in particular, that is, the violation
   of charity. But in this place he hath bound us more tightly: "If we
   shall ask," he hath said, "if our heart accuse us not, and tell us in
   answer, in the sight of God, that true love is in us;" "Whatsoever we
   ask, we shall receive of Him."

   6. Well now: I have already told you, my, beloved brethren, let no man
   turn toward us. For what are we? or what are ye? What, but the Church
   of God which is known to all? And, if it please Him, in that Church are
   we; and those of us who by love abide in it, there let us persevere, if
   we would show the love we have. But then the apostle Paul, what evil
   are we to think of him? He not love the brethren! He not have within
   himself the testimony of his conscience in the sight of God! Paul not
   have within him that root of charity whence all good fruits proceeded!
   What madman would say this? Well then: where find we that the apostle
   asked and did not receive? He saith himself: "Lest I should be exalted
   above measure through the abundance of the revelations, there was given
   to me a thorn in the flesh, an angel of Satan to buffet me. For which
   thing I besought the Lord thrice, that He would take it from me. And He
   said unto me, My grace is sufficient for thee: for strength is made
   perfect in weakness." [2309] Lo, he was not heard in his prayer that
   the "angel of Satan" should be taken from him. But wherefore? Because
   it was not good for him. He was heard, then, for salvation, when he was
   not heard according to his wish. Know, my beloved, a great [2310]
   mystery: which we urge upon your consideration on purpose that it may
   not slip from you in your temptations. The saints are in all things
   heard unto salvation: they are always heard in that which respects
   their eternal salvation; it is this that they desire: because in regard
   of this, their prayers are always heard.

   7. But let us distinguish God's different ways of hearing prayer. For
   we find some not heard for their wish, heard for salvation: and again
   some we find heard for their wish, not heard for salvation. Mark this
   difference, hold fast this example of a man not heard for his wish but
   heard for salvation. Hear the apostle Paul; for what is the hearing of
   prayer unto salvation, God Himself showed him: "Sufficient for thee,"
   saith He, "is my grace; for strength is perfected in weakness." Thou
   hast besought, hast cried, hast thrice cried: the very cry thou didst
   raise once for all I heard, I turned not away mine ears from thee; I
   know what I should do: thou wouldest have it taken away, the healing
   thing by which thou art burned; I know the infirmity by which thou art
   burdened. Well then: here is a man who was heard for salvation, while
   as to his will he was not heard. Where find we persons heard for their
   will, not heard for salvation? Do we find, think we, some wicked, some
   impious man, heard of God for his will, not heard for salvation? If I
   put to you the instance of some man, perchance thou wilt say to me, "It
   is thou that callest him wicked, for he was righteous; had he not been
   righteous, his prayer would not have been heard by God." The instance I
   am about to allege is of one, of whose iniquity and impiety none can
   doubt. The devil himself: he asked for Job, and received. [2311] Have
   ye not here also heard concerning the devil, that "he that committeth
   sin is of the devil"? [2312] Not that the devil created, but that the
   sinner imitates. Is it not said of him, "He stood not in the truth"?
   [2313] Is not even he "that old serpent," who, through the woman
   pledged the first man in the drink of poison? [2314] Who even in the
   case of Job, kept for him his wife, that by her the husband might be,
   not comforted, but tempted? The devil asked for a holy man, to tempt
   him; and he received: the apostle asked that the thorn in the flesh
   might be taken from him, and he received not. But the apostle was more
   heard than the devil. For the apostle was heard for salvation, though
   not for his wish: the devil was heard for his wish, but for damnation.
   For that Job was yielded up to him to be tempted, was in order that by
   his standing the proof the devil should be tormented. But this, my
   brethren, we find not only in the Old Testament books, but also in the
   Gospel. The demons besought the Lord, when He expelled them from the
   man, that they might be permitted to go into the swine. Should the Lord
   not have power to tell them not to approach even those creatures? For,
   had it not been His will to permit this, they were not about to rebel
   against the King of heaven and earth. But with a view to a certain
   mystery, with a certain [2315] ulterior meaning, He let the demons go
   into the swine: to show that the devil hath dominion in them that lead
   the life of swine. [2316] Demons then were heard in their request; was
   the apostle not heard? Or rather (what is truer) shall we say, The
   apostle was heard, the demons not heard? Their will was effected; his
   weal was perfected.

   8. Agreeably with this, we ought to understand that God, though He give
   not to our will, doth give for our salvation. For sup pose the thing
   thou have asked be to thine hurt, and the Physician knows that it is to
   thine hurt; what then? It is not to be said that the physician does not
   give ear to thee, when, perhaps, thou askest for cold water, and if it
   is good for thee, he gives it immediately, if not good, he gives it
   not. Had he no ears for thy request, or rather, did he give ear for thy
   weal, even when he gainsaid thy will? Then let there be in you charity,
   my brethren; let it be in you, and then set your minds at rest: even
   when the thing ye ask for is not given you, your prayer is granted,
   only, ye know it not. Many have been given into their own hands, to
   their own hurt: of whom the apostle saith, "God gave them up to their
   own hearts' lusts." [2317] Some man hath asked for a great sum of
   money; he hath received, to his hurt. When he had it not, he had little
   to fear; no sooner did he come to have it, than he became a prey to the
   more powerful. Was not that man's request granted to his own hurt, who
   would needs have that for which he should be sought after by the
   robber, whereas, being poor, none sought after him? Learn to beseech
   God that ye may commit it to the Physician to do what He knows best. Do
   thou confess the disease, let Him apply the means of healing. Do thou
   only hold fast charity. For He will needs cut, will needs burn; what if
   thou criest out, and art not spared for thy crying under the cutting,
   under the burning and the tribulation, yet He knows how far the
   rottenness reaches. [2318] Thou wouldest have Him even now take off His
   hands, and He considers only the deepness of the sore; He knows how far
   to go. He does not attend to thee for thy will, but he does attend to
   thee for thy healing. Be ye sure, then, my brethren, that what the
   apostle saith is true: "For we know not what we should pray for as we
   ought: but the Spirit itself maketh intercession for us with groanings
   which cannot be uttered: for He maketh intercession for the saints."
   [2319] How is it said, "The Spirit itself intercedeth for the saints,"
   but as meaning the charity which is wrought in thee by the Spirit? For
   therefore saith the same apostle: "The charity of God is shed abroad in
   our hearts by the Holy Spirit which is given unto us." [2320] It is
   charity that groans, it is charity that prays: against it He who gave
   it cannot shut His ears. Set your minds at rest: let charity ask, and
   the ears of God are there. Not that which thou wishest is done, but
   that is done which is advantageous. Therefore, "whatever we ask," saith
   he, "we shall receive of Him," I have already said, If thou understand
   it to mean, "for salvation," there is no question: if not for
   salvation, there is a question, and a great one, a question that makes
   thee an accuser of the apostle Paul. "Whatever we ask, we receive of
   Him, because we keep His commandments, and do these things that are
   pleasing in His sight:" within, where He seeth.

   9. And what are those commandments? "This," saith he, "is His
   commandment, That we should believe on the name of His Son Jesus
   Christ, and love one another." [2321] Ye see that this is the
   commandment: ye see that whoso doeth aught against this commandment,
   doeth the sin from which "every one that is born of God" is free. "As
   He gave us commandment:" that we love one another. "And he that keepeth
   His commandment" [2322] --ye see that none other thing is bidden us
   than that we love one another--"And he that keepeth His commandment
   shall abide [2323] in Him, and He in him." "And in this we know that He
   abideth in us, by the Spirit which He hath given us. Is it not manifest
   that this is what the Holy Ghost works in man, that there should be in
   him love and charity? Is it not manifest, as the Apostle Paul saith,
   that "the love of God is shed abroad in our hearts by the Holy Ghost
   which is given us"? [2324] For [our apostle] was speaking of charity,
   and was saying that we ought in the sight of God to interrogate our own
   heart. "But if our heart think not ill of us:" i.e. if it confess that
   from the love of our brother is done in us whatever is done in any good
   work. And then besides, in speaking of the commandment, he says this:
   "This is His commandment, That we should believe on the name of His Son
   Jesus Christ, and love one another, as He gave us commandment." "And he
   that doeth His commandment abideth [2325] in Him, and He in him. In
   this we know that He abideth in us, by the Spirit which He hath given
   us." [2326] If in truth thou find that thou hast charity, thou hast the
   Spirit of God in order to understand: for a very necessary thing it is.

   10. In the earliest times, "the Holy Ghost fell upon them that
   believed: and they spake with tongues," which they had not learned, "as
   the Spirit gave them utterance." [2327] These were signs adapted to the
   time. For there behooved to be that betokening of the Holy Spirit in
   all tongues, to shew that the Gospel of God was to run through all
   tongues over the whole earth. That thing was done for a betokening, and
   it passed away. In the laying on of hands now, that persons may receive
   the Holy Ghost, do we look that they should speak with tongues? Or when
   we laid the hand on these infants, [2328] did each one of you look to
   see whether they would speak with tongues, and, when he saw that they
   did not speak with tongues, was any of you so wrong-minded as to say,
   These have not received the Holy Ghost; for, had they received, they
   would speak with tongues as was the case in those times? If then the
   witness of the presence of the Holy Ghost be not now given through
   these miracles, by what is it given, by what does one get to know that
   he has received the Holy Ghost? Let him question his own heart. If he
   love his brother the Spirit of God dwelleth in him. Let him see, let
   him prove himself before the eyes of God, let him see whether there be
   in him the love of peace and unity, the love of the Church that is
   spread over the whole earth. Let him not rest only in his loving the
   brother whom he has before his eyes, for we have many brethren whom we
   do not see, and in the unity of the Spirit we are joined to them. What
   marvel that they are not with us? We are in one body, we have one Head,
   in heaven. Brethren, our two eyes do not see each other; as one may
   say, they do not know each other. But in the charity of the bodily
   frame do they not know each other? For, to shew you that in the charity
   which knits them together they do know each other; when both eyes are
   open, the right may not rest on some object, on which the left shall
   not rest likewise. Direct the glance of the right eye without the
   other, if thou canst. Together they meet in one object, together they
   are directed to one object: their aim is one, their places diverse. If
   then all who with thee love God have one aim with thee, heed not that
   in the body thou are separated in place; the eyesight of the heart ye
   have alike fixed on the light of truth. Then if thou wouldest know that
   thou hast received the Spirit, question thine heart: lest haply thou
   have the sacrament, and have not the virtue of the sacrament. Question
   thine heart. If love of thy brethren be there, set thy mind at rest.
   There cannot be love without the Spirit of God: since Paul cries, "The
   love of God is shed abroad in your hearts by the Holy Spirit which is
   given unto us." [2329]

   11. "Beloved, believe not every spirit." [2330] Because he had said,
   "In this we know that He abideth in us, by the Spirit which He hath
   given us." But how this same Spirit is known, mark this: "Beloved,
   believe not every spirit, but prove the spirits whether they be from
   God." And who is he that proves the spirits? A hard matter has he put
   to us, my brethren! It is well for us that he should tell us himself
   how we are to discern them. He is about to tell us: fear not: but first
   see; mark: see that hereby is expressed the very thing that vain
   heretics [2331] taunt us withal. Mark, see what he says, "Beloved,
   believe not every spirit, but prove the spirits whether they be from
   God." The Holy Spirit is spoken of in the Gospel by the name of water;
   where the Lord "cried and said, If any man thirst, let him come unto
   me, and drink. He that believeth on me, out of his belly shall flow
   rivers of living water." [2332] But the evangelist has expounded of
   what He said this: for he goes on to say, "But this spake He of the
   Spirit, which they that believed on Him should receive." Wherefore did
   not the Lord baptize many? But what saith he? "For the Holy Ghost was
   not yet given; because that Jesus was not yet glorified." Then seeing
   those had baptism, and had not yet received the Holy Ghost, whom on the
   day of Pentecost the Lord sent from heaven, the glorifying of the Lord
   was first waited for, so that the Spirit might be given. Even before He
   was glorified, and before He sent the Spirit, He yet invited men to
   prepare themselves for the receiving of the water of which He said,
   "Whoso thirsteth, let him come and drink;" and, "He that believeth on
   me, out of his belly shall flow rivers of living water." What meaneth,
   "Rivers of living water"? What is that water? Let no man ask me; ask
   the Gospel. "But this," saith it, "He said of the Spirit, which they
   should receive that should believe on Him." Consequently, the water of
   the sacrament is one thing: another, the water which betokens the
   Spirit of God. The water of the sacrament is visible: the water of the
   Spirit invisible. That washes the body, and betokens that which is done
   in the soul. By this Spirit the soul itself is cleansed and fed. This
   is the Spirit of God, which heretics and all that cut themselves off
   from the Church, cannot have. And whosoever do not openly cut
   themselves off, but by iniquity are cut off, and being within, whirl
   about as chaff and are not grain; these have not this Spirit. This
   Spirit is denoted by the Lord under the name of water: and we have
   heard from this epistle, "Believe not every spirit;" and those words of
   Solomon bear witness, "From strange water keep thee far." [2333] What
   meaneth, "water"? Spirit. Does water always signify spirit? Not always:
   but in some places it signifies the Spirit, in some places it signifies
   baptism, in some places signifies peoples, [2334] in some places
   signifies counsel: thus thou findest it said in a certain place,
   "Counsel is a fountain of life to them that possess it." [2335] So
   then, in divers places of the Scriptures, the term "water" signifies
   divers things. Now however by the term water ye have heard the Holy
   Spirit spoken of, not by an interpretation of ours but by witness of
   the Gospel, where it saith, "But this said He of the Spirit, which they
   should receive that should believe on Him." If then by the name of
   water is signified the Holy Spirit, and this epistle saith to us,
   "Believe not every spirit, but prove the spirits, whether they be of
   God;" let us understand that of this it is said, "From strange water
   keep thee far, and from a strange fountain drink thou not." [2336] What
   meaneth, "From a strange fountain drink thou not"? A strange spirit
   believe thou not.

   12. There remains then the test by which it is to be proved to be the
   Spirit of God. He has indeed set down a sign, and this, belike,
   difficult: let us see, however. We are to recur to that charity; it is
   that which teacheth us, because it is the unction. However, what saith
   he here? "Prove the spirits, whether they be from God: because many
   false prophets have gone out into this world." Now there are all
   heretics and all schismatics. How then am I to prove the spirit? He
   goes on: "In this is known [2337] the Spirit of God." Wake up the ears
   of your heart. We were at a loss; we were saying, Who knows? who
   discerns? Behold, he is about to tell the sign. "Hereby is known the
   Spirit of God: every spirit that confesseth that Jesus Christ is come
   in the flesh is of God: and every spirit that confesseth not that Jesus
   Christ is come in the flesh is not of God: and this is the antichrist,
   of whom ye have heard that he should come; and even now already is he
   in this world." [2338] Our ears, so to say, are on the alert for
   discerning of the spirits; and we have been told something, such that
   thereby we discern not a whit the more. For what saith he? "Every
   spirit that confesseth that Jesus Christ came in the flesh, is of God."
   Then is the spirit that is among the heretics, of God, seeing they
   "confess that Jesus Christ came in the flesh"? Aye, here perchance they
   lift themselves up against us, and say: Ye have not the Spirit from
   God; but we confess "that Jesus Christ came in the flesh:" but the
   apostle here hath said that those have not the Spirit of God, who
   confess not "that Jesus Christ came in the flesh." Ask the Arians: they
   confess "that Jesus Christ came in the flesh:" ask the Eunomians; they
   confess "that Jesus Christ came in the flesh:" ask the Macedonians;
   they confess "that Jesus Christ came in the flesh:" put the question to
   the Cataphryges; they confess "that Jesus Christ came in the flesh:"
   put it to the Novatians; they confess "that Jesus Christ came in the
   flesh." Then have all these heresies the Spirit of God? Are they then
   no false prophets? Is there then no deception there, no seduction
   there? Assuredly they are antichrists; for "they went out from us, but
   were not of us."

   13. What are we to do then? By what to discern them? Be very attentive;
   let us go together in heart, and knock. Charity herself keeps watch;
   for it is none other than she that shall knock, she also that shall
   open: anon ye shall understand in the name of our Lord Jesus Christ.
   Already ye have heard that it was said above, "Whoso denieth that Jesus
   Christ is come in the flesh, the same is an antichrist." There also we
   asked, Who denies? because neither do we deny, nor do those deny. And
   we found that some do in their deeds deny; [2339] and we brought
   testimony from the apostle, who saith, "For they confess that they know
   God, but in their deeds deny Him." [2340] Thus then let us now also
   make the enquiry in the deeds not in the tongue. What is the spirit
   that is not from God? That "which denieth that Jesus Christ is come in
   the flesh." And what is the spirit that is from God? That "which
   confesseth that Jesus Christ is come in the flesh." Who is he that
   confesseth that Jesus Christ is come in the flesh? Now, brethren, to
   the mark! let us look to the works, not stop at the noise of the
   tongue. Let us ask why Christ came in the flesh, so we get at the
   persons who deny that He is come in the flesh. If thou stop at tongues,
   why, thou shalt hear many a heresy confessing that Christ is come in
   the flesh: but the truth convicteth those men. Wherefore came Christ in
   the flesh? Was He not God? Is it not written of Him, "In the beginning
   was the Word, and the Word was with God, and the Word was God?" [2341]
   Was it not He that did feed angels, is it not He that doth feed angels?
   Did He not in such sort come hither, that He departed not thence? Did
   He not in such sort ascend, that He forsook not us? Wherefore then came
   He in the flesh? Because it behooved us to have the hope of
   resurrection shown unto us. God He was, and in flesh He came; for God
   could not die, flesh could die; He came then in the flesh, that He
   might die for us. But how died He for us? "Greater charity than this
   hath no man, that a man lay down his life for his friends." [2342]
   Charity therefore brought Him to the flesh. Whoever therefore has not
   charity denies that Christ is come in the flesh. Here then do thou now
   question all heretics. Did Christ come in the flesh? "He did come; this
   I believe, this I confess." Nay, this thou deniest. "How do I deny?
   Thou hearest that I say it!" Nay, I convict thee of denying it. Thou
   sayest with the voice, deniest with the heart; sayest in words, deniest
   in deeds. "How," sayest thou, "do I deny in deeds?" Because the end for
   which Christ came in the flesh, was, that He might die for us. He died
   for us, because therein He taught much charity. "Greater charity than
   this hath no man, that a man lay down his life for his friends." Thou
   hast not charity, seeing thou for thine own honor dividest unity.
   Therefore by this understand ye the spirit that is from God. Give the
   earthen vessels a tap, put them to the proof, whether haply they be
   cracked and give a dull sound: see whether they ring full and clear,
   see whether charity be there. Thou takest thyself away from the unity
   of the whole earth, thou dividest the Church by schisms, thou rendest
   the Body of Christ. He came in the flesh, to gather in one, thou makest
   an outcry to scatter abroad. This then is the Spirit of God, which
   saith that Jesus is come in the flesh, which saith, not in tongue but
   in deeds, which saith, not by making a noise but by loving. And that
   spirit is not of God, which denies that Jesus Christ is come in the
   flesh; denies, here also, not in tongue but in life; not in words but
   in deeds. It is manifest therefore by what we may know the brethren.
   Many within are in a sort within; but none without except he be indeed
   without.

   14. Nay, and that ye may know that he has referred the matter to deeds,
   he saith, "And every spirit, qui solvit Christum, which does away with
   Christ that He came in the flesh, [2343] is not of God." A doing away
   in deeds is meant. What has he shown thee? "That denieth:" in that he
   saith, "doeth away" (or, "unmaketh"). He came to gather in one, thou
   comest to unmake. Thou wouldest pull Christ's members asunder. How can
   it be said that thou deniest not that Christ is come in the flesh, who
   rendest assunder the Church of God which He hath gathered together?
   Therefore thou goest against Christ; thou art an antichrist. Be thou
   within, or be thou without, thou art an antichrist: only, when thou art
   within, thou art hidden; when thou art without, thou art made manifest.
   Thou unmakest Jesus and deniest that He came in the flesh; thou art not
   of God. Therefore He saith in the Gospel: "Whoso shall break [2344] one
   of these least commandments, and shall teach so, shall be called least
   in the kingdom of heaven." [2345] What is this breaking? What this
   teaching? A breaking in the deeds and a teaching as it were in words.
   [2346] "Thou that preachest men should not steal, dost thou steal?"
   [2347] Therefore he that steals breaks or undoes the commandment in his
   deed, and as it were teaches so: "he shall be called least in the
   kingdom of heaven," i.e. in the Church of this present time. [2348] Of
   him it is said, "What they say do ye; but what they do, that do not ye.
   [2349] But he that shall do, and shall teach so, shall be called great
   in the kingdom of heaven." From this, that He has here said, fecerit,
   "shall do," while in opposition to this He has there said solverit,
   meaning non fecerit, "shall not do, and shall teach so"--to break,
   then, is, not to do--what doth He teach us, but that we should
   interrogate men's deeds, not take their words upon trust? The obscurity
   of the things compels us to speak much at length, chiefly that that
   which the Lord deigns to reveal may be brought within reach even of the
   brethren of slower understanding, because all were bought by the blood
   of Christ. And I am afraid the epistle itself will not be finished
   during these days as I promised: but as the Lord will, it is better to
   reserve the remainder, than to overload your hearts with too much food.
     __________________________________________________________________

   [2285] 1 John iii. 18-20.

   [2286] [Better, "judge ill," i.e., condemn.--J.H.M.]

   [2287] Male senserit.

   [2288] John xv. 13.

   [2289] 1 John iii. 16.

   [2290] 1 John iii. 17.

   [2291] 2 Cor. xii. 15.

   [2292] 1 Cor. iv. 3.

   [2293] 1 Cor. xiii. 3.

   [2294] 2 Cor. i. 12.

   [2295] Gal. vi. 4.

   [2296] Persuademus.

   [2297] 1 John iii. 19.

   [2298] Matt. vi. 1-3. Infra, Hom. viii. 19, Serm. cxlix. 10-13.

   [2299] Comp. de Serm. Dom. in Monte, ii. 6-9, where having discussed
   and rejected several other explanations, St. Augustin rests in the
   interpretation, that "the left hand" denotes the carnal will looking
   aside to earthly rewards and the praise of men: "the right hand," the
   singleness of heart which looks straight forward to the will and
   commandment of God. Serm. cxlix. 15; Enarr. in Psa. 65, sec. 2.

   [2300] Ps. cxxxix. 7, 8.

   [2301] Ps. xxxii. 7.

   [2302] 1 John iii. 21.

   [2303] Germana.

   [2304] 1 John iii. 21, 22.

   [2305] John xiii. 34.

   [2306] 2 Cor. vi. 11, 12; id. xii. 15.

   [2307] John xv. 22.

   [2308] 1 John i. 8.

   [2309] 2 Cor. xii. 7-9.

   [2310] Sacramentum.

   [2311] Job. i. 11, 12.

   [2312] 1 John iii. 3, 8.

   [2313] John viii. 44.

   [2314] Gen. iii. 1-6.

   [2315] Certa dispensatione.

   [2316] Luke viii. 32. Dimisit, not misit: so, Expulsa et in porcos
   permissa dæmonia: "the demons cast out from the man and allowed to go
   into the swine." Quæst. Evang. ii. 13. Quod in porcas in montibus
   pascentes ire permissa sunt, &c. "That they were allowed to go into the
   swine feeding upon the mountains, betokens unclean and proud men over
   whom through the worship of idols the demons have dominion."

   [2317] Rom. i. 24.

   [2318] Enarr. in Ps. cxxx. sec. 1; Serm. cccliv. 7.

   [2319] Rom. viii. 26, 27.

   [2320] Rom. v. 5.

   [2321] 1 John iii. 23.

   [2322] 1 John iii. 24.

   [2323] Manebit.

   [2324] Rom. v. 5.

   [2325] [Abideth. R.V.--J.H.M.]

   [2326] [He gave us. R.V.--J.H.M.]

   [2327] Acts ii. 4.

   [2328] The neophytes.

   [2329] Rom. v. 5.

   [2330] 1 John iv. 1.

   [2331] Donatists.

   [2332] John vii. 37-39.

   [2333] Prov. ix. 18; LXX.

   [2334] Rev. xvii. 15.

   [2335] Prov. xvi. 22.

   [2336] Prov. ix. 18; LXX.

   [2337] Cognoscitur, so Vulg. representing the reading of some mss.
   ginosketai. But the best authorities have ginoskete.

   [2338] 1 John iv. 2, 3.

   [2339] Supra, Hom. iii. 7-9.

   [2340] Tit. i. 16.

   [2341] John i. 1.

   [2342] John xv. 13.

   [2343] Qui solvit Christum in carne venisse. Edd. Erasm. Lugd. and Ven.
   omit in carne venisse, but the Louvain editors attest that they are
   found in the mss. of Augustin. Ed. Par. (Bodl. mss. ext. Laud. 116, a
   late one, have them). Infra, Hom. vii. 2. Omnis qui solvit J.C., et
   negat eum in carne venisse. The printed Vulg. has, Omnis spiritus qui
   solvit Christum ex Deo non est. In Serm. 182 and 183, preached some
   time later on this text, Aug. reads it, Omnis sp. qui non confitetur
   (and, qui negat) Jesum Christum in carne venisse. S. Cypr. Test. adv.
   Jud. ii. 18, qui autem negat in carne venisse, de Deo non est. S. Iren.
   iii. 18, in the ancient Latin version, Et omnis sp. qui solvit Jesum
   Christum, non est ex Deo. Tertull. adv. Marcion. v. 16, præcursores
   antichristi spiritus, negantes Christum in carne venisse et solventes
   Jesum, sc. in Deo creatore. De jejun. adv. Psych. 1, non quod alium
   Deum prædicent...., nec quod Jesum Christum solvant. De carne Christi,
   24. Qui negat Christum in carne venisse, hic antichristus est: where he
   says, the apostle "by clearly marking one Christ, shakes those who
   argue for a Christ multiform, making Christ one, Jesus another, &c."
   Leo Ep. x. 5. ad Flavian, seems to have read in the Gr. diairoun. Other
   Latin authorities for the reading qui solvit are cited by Mill. in loc.
   Socrates H. E. vii. 32, affirms, that in the old mss. the reading was
   pan pneuma ho luei ton 'Iesoun apo tou Theou ouk ?sti: adding, that the
   expression was expunged from the old copies by those who would fain
   separate the Godhead from the Man of the Incarnation, oi chorizein apo
   tou tes oikonomias anthropou boulomenoi ten theoteta. (Valesius in loc.
   suggests that Socrates may have read in his mss. ho luei ton 'Iesoun
   apo tou Theou, ek tou Theou ouk ?sti: Matthäi, that he wrote, ë me
   homologei, toutestin, ho luei.) But no extant mss. acknowledge the
   reading: and the Greek Fathers headed by S. Polycarp ad Philipp. sec. 7
   (pas hos an me homologe 'I.Ch. en sarkhi eleluthenai,) bear witness to
   the received text: only Cyril. de recta Fide ad Reginas being cited by
   Mill for the reading luei. This reading may (as Mill has suggested,
   comp. Grot. in loc.) have originated in a marginal gloss, directed
   against the Gnostics. Thus in a scholion edited by Matthäi it is said:
   "For the precursors of Antichrist were the heresies, whose
   characteristic mark it is by the means of false prophets and spirits
   luein ton 'Iesoun, to unmake Jesus, by not confessing that He is come
   in the flesh."

   [2344] Solverit.

   [2345] Matt. v. 19.

   [2346] S. Aug. de Serm. Dom. in Monte, i. 21. Qui ergo solverit et
   docuerit homines...i.e., secundum id quod solvit, non secundum id quod
   invenit et legit...Qui autem fecerit et docuerit sic (houtos for outos)
   h.e. secundum id quod non solvit. Here he takes docuerit sic in the
   sense of teaching men by and agreeably with the practice of the
   teacher, which is that of breaking the commandments: "whosoever shall
   break one of these least commandments and in that way shall teach men,"
   solverit et secundum suam solutionem docuerit. But supra, Hom. in Ev.
   cxxii. 9, he seems to make it parallel with Matt. xxiii. 3, "they say
   and do not:" qui docent bona loquendo quæ solvunt male vivendo. Comp.
   Serm. cclii. 3. His full meaning appears to be, that together with the
   good teaching in words, there goes a sort of teaching (quasi docet) not
   in words but in the deeds.

   [2347] Rom. ii. 21.

   [2348] So in Serm. cclii. 3: de Civ. D. xx. 9; but otherwise explained
   above, Tract. cxxii. 9.

   [2349] Matt. xxiii. 3.
     __________________________________________________________________

   Homily VII.

   1 John IV. 4-12

   "Now are ye of God, little children, and have overcome him: because
   greater is He that is in you, than he that is in this world. They are
   of the world: therefore speak they of the world, and the world heareth
   them. We are of God: he that knoweth God heareth us; he that is not of
   God heareth not us. From this know we the spirit of truth, and [the
   spirit] of error. Dearly, beloved, let us love one another: for love is
   of God; and every one that loveth is born of God, and knoweth God. He
   that loveth not knoweth not God; for God is love. In this was
   manifested the love of God in us, that God sent His only-begotten Son
   into this world, that we may live through Him. Herein is love, not that
   we loved, but that He loved us, and sent His Son to be the Atoner
   [2350] for our sins. Dearly beloved, if God so loved us, we ought also
   to love one another. No man hath seen God at any time."

   1. So is this world to all the faithful seeking their own country, as
   was the desert to the people Israel. They wandered indeed as yet, and
   were seeking their own country: but with God for their guide they could
   not wander astray. Their way was God's bidding. [2351] For where they
   went about during forty years, the journey itself is made up of a very
   few stations, and is known to all. They were retarded because they were
   in training, not because they were forsaken. That therefore which God
   promiseth us is ineffable sweetness and a good, [2352] as the Scripture
   saith, and as ye have often heard by us rehearsed, which "eye hath not
   seen, nor ear heard, neither hath entered into the heart of man."
   [2353] But by temporal labors we are exercised, and by temptations of
   this present life are trained. Howbeit, if ye would not die of thirst
   in this wilderness, drink charity. It is the fountain which God has
   been pleased to place here that we faint not in the way: and we shall
   more abundantly drink thereof, when we are come to our own land. The
   Gospel has just been read; now to speak of the very words with which
   the lesson ended, what other thing heard ye but concerning charity? For
   we have made an agreement with our God in prayer, that if we would that
   He should forgive us our sins, we also should forgive the sins which
   may have been committed against us. [2354] Now that which forgiveth is
   none other than charity. Take away charity from the heart; hatred
   possesseth it, it knows not how to forgive. Let charity be there, and
   she fearlessly forgiveth, not being straitened. And this whole epistle
   which we have undertaken to expound to you, see whether it commendeth
   aught else than this one thing, charity. Nor need we fear lest by much
   speaking thereof it come to be hateful. For what is there to love, if
   charity come to be hateful? It is by charity that other things come to
   be rightly loved; then how must itself be loved! Let not that then
   which ought never to depart from the heart, depart from the tongue.

   2. "Now," saith he, "are ye of God little children, and have overcome
   him:" [2355] whom but Antichrist? For above he had said, "Whosoever
   unmaketh [2356] Jesus Christ and denieth that He is come in the flesh
   is not of God." Now we expounded, if ye remember, that all those who
   violate charity deny Jesus Christ to have come in the flesh. For Jesus
   had no need to come but because of charity: as indeed the charity we
   are commending is that which the Lord Himself commendeth in the Gospel,
   "Greater love than this can no man have, that a man lay down his life
   for his friends." [2357] How was it possible for the Son of God to lay
   down His life for us without putting on flesh in which He might die?
   Whosoever therefore violates charity, let him say what he will with his
   tongue, his life denies that Christ is come in the flesh; and this is
   an antichrist, wherever he may be, whithersoever he have come in. But
   what saith the apostle to them who are citizens of that country for
   which we sigh? "Ye have overcome him." And whereby have they overcome?
   "Because greater is He that is in you, than he that is in this world."
   Lest they should attribute the victory to their own strength, and by
   arrogance of pride should be overcome, (for whomsoever the devil makes
   proud, he overcomes,) wishing them to keep humility, what saith he? "Ye
   have overcome him." Every man now, at hearing this saying, "Ye have
   overcome," lifts up the head, lifts up the neck, wishes himself to be
   praised. Do not extol thyself; see who it is that in thee hath
   overcome. Why hast thou overcome? "Because greater is He that is in
   you, than he that is in the world." Be humble, bear thy Lord; be thou
   the beast for Him to sit on. Good is it for thee that He should rule,
   and He guide. For if thou have not Him to sit on thee, thou mayest lift
   up the neck, mayest strike out the heels: but woe to thee without a
   ruler, for this liberty sendeth thee among the wild beasts to be
   devoured!

   3. "These are of the world." [2358] Who? The antichrists. Ye have
   already heard who they be. And if ye be not such, ye know them, but
   whosoever is such, knows not. "These are of the world: therefore speak
   they of the world, and the world heareth them." Who are they that
   "speak of the world"? Mark who are against charity. Behold, ye have
   heard the Lord saying, "If ye forgive men their trespasses, your
   heavenly Father will forgive you also your trespasses. But if ye
   forgive not men their trespasses, neither will your Father forgive your
   trespasses." [2359] It is the sentence of Truth: or if it be not Truth
   that speaks, gainsay it. If thou art a Christian and believest Christ,
   He hath said, "I am the truth." This sentence is true, is firm. Now
   hear men that "speak of the world." "And wilt thou not avenge thyself?
   And wilt thou let him say that he has done this to thee? Nay: let him
   feel that he has to do with a man." Every day are such things said,
   They that say such things, "of the world speak they, and the world
   heareth them." None say such things but those that love the world, and
   by none are such things heard but by those who love the world. And ye
   have heard that to love the world and neglect charity is to deny that
   Jesus came in the flesh. Or say if the Lord Himself in the flesh did
   that? if, being buffeted, He willed to be avenged? if, hanging on the
   cross, He did not say, "Father, forgive them, for they know not what
   they do"? [2360] But if He threatened not, who had power; why dost thou
   threaten, why art thou inflated with anger, who art under power of
   another? He died because it was His will to die, yet He threatened not;
   thou knowest not when thou shalt die, and dost thou threaten?

   4. "We are of God." [2361] Let us see why; see whether it be for any
   other thing than charity. "We are of God: he that knoweth God heareth
   us; he that is not of God heareth not us. Hereby know we the spirit of
   truth, and of error:" namely by this, that he that heareth us hath the
   spirit of truth; he that heareth not us, hath the spirit of error. Let
   us see what he adviseth, and let us choose rather to hear him advising
   in the spirit of truth, and not antichrists, not lovers of the world,
   not the world. If we are born of God, "beloved," [2362] he goes on--see
   above from what: "We are of God: he that knoweth God heareth us; he
   that is not of God heareth not us. Hereby know we the spirit of truth,
   and of error:" aye, now, he makes us eagerly attentive: to be told that
   he who knows God, hears; but he who knows not, hears not; and that this
   is the discerning between the spirit of truth and the spirit of error:
   well then, let us see what he is about to advise; in what we must hear
   him--"Beloved, let us love one another." [2363] Why? because a man
   adviseth? "Because love is of God." Much hath he commended love, in
   that he hath said, "Is of God:" but he is going to say more; let us
   eagerly hear. At present he hath said, "Love is of God; and every one
   that loveth is born of God, and knoweth God. He that loveth not knoweth
   not God." [2364] Why? "For God is love" [Love is God]. [2365] What more
   could be said, brethren? If nothing were said in praise of love
   throughout the pages of this epistle, if nothing whatever throughout
   the other pages of the Scriptures, and this one only thing were all we
   were told by the voice of the Spirit of God, "For Love is God;" nothing
   more ought we to require.

   5. Now see that to act against love is to act against God. Let no man
   say, "I sin against man when I do not love my brother, (mark it!) and
   sin against man is a thing to be taken easily; only let me not sin
   against God." How sinnest thou not against God, when thou sinnest
   against love? "Love is God." Do "we" say this? If we said, "Love is
   God," haply some one of you might be offended and say, What hath he
   said? What meant he to say, that "Love is God"? God "gave" love, as a
   gift God bestowed love. "Love is of God: Love IS God." Look, here have
   ye, brethren, the Scriptures of God: this epistle is canonical;
   throughout all nations it is recited, it is held by the authority of
   the whole earth, it hath edified the whole earth. Thou art here told by
   the Spirit of God, "Love is God." Now if thou dare, go against God, and
   refuse to love thy brother!

   6. In what sense then was it said a while ago, "Love is of God;" and
   now, "Love IS God?" For God is Father and Son and Holy Ghost: the Son,
   God of God, the Holy Ghost, God of God; and these three, one God, not
   three Gods. If the Son be God, and the Holy Ghost God, and that person
   loveth in whom dwelleth the Holy Ghost: therefore "Love is God;" but
   "IS God," because "Of God." For thou hast both in the epistle; both,
   "Love is of God," and, "Love is God." Of the Father alone the Scripture
   hath it not to say, that He is "of God:" but when thou hearest that
   expression, "Of God," either the Son is meant, or the Holy Ghost.
   Because while the apostle saith, "The love of God is shed abroad in our
   hearts by the Holy Spirit which is given unto us:" [2366] let us
   understand that He who subsisteth in love is the Holy Ghost. For it is
   even this Holy Spirit, whom the bad cannot receive, even He is that
   Fountain of which the Scripture saith, "Let the fountain of thy water
   be thine own, and let no stranger partake with thee." [2367] For all
   who love not God, are strangers, are antichrists. And though they come
   to the churches, they cannot be numbered among the children of God; not
   to them belongeth that Fountain of life. To have baptism is possible
   even for a bad man; to have prophecy is possible even for a bad man. We
   find that king Saul had prophecy: he was persecuting holy David, yet
   was he filled with the spirit of prophecy, and began to prophesy.
   [2368] To receive the sacrament of the body and blood of the Lord is
   possible even for a bad man: for of such it is said, "He that eateth
   and drinketh unworthily, eateth and drinketh judgment to himself."
   [2369] To have the name of Christ is possible even for a bad man; i.e.
   even a bad man can be called a Christian: as they of whom it is said,
   "They polluted the name of their God." [2370] I say, to have all these
   sacraments is possible even for a bad man; but to have charity, and to
   be a bad man, is not possible. This then is the peculiar gift, this the
   "Fountain" that is singly one's "own." To drink of this the Spirit of
   God exhorteth you, to drink of Himself the Spirit of God exhorteth you.

   7. "In this was manifested the love of God in us." [2371] Behold, in
   order that we may love God, we have exhortation. Could we love Him,
   unless He first loved us? If we were slow to love, let us not be slow
   to love in return. He first loved us; not even so do we love. He loved
   the unrighteous, but He did away the unrighteousness: He loved the
   unrighteous, but not unto unrighteousness did He gather them together:
   He loved the sick, but He visited them to make them whole. "Love,"
   then, "is God." "In this was manifested the love of God in us, because
   that God sent His only-begotten Son into the world, that we may live
   through Him." As the Lord Himself saith: "Greater love than this can no
   man have, that a man lay down his life for his friends:" [2372] and
   there was proved the love of Christ towards us, in that He died for us:
   how is the love of the Father towards us proved? In that He "sent His
   only Son" to die for us: so also the apostle Paul saith: "He that
   spared not His own Son, but delivered Him up for us all, how hath He
   not with Him also freely given us all things?" [2373] Behold the Father
   delivered up Christ; Judas delivered Him up; does it not seem as if the
   thing done were of the same sort? Judas is "traditor," one that
   delivered up, [or, a traitor]: is God the Father that? God forbid!
   sayest thou. I do not say it, but the apostle saith, "He that spared
   not His own Son, but "tradidit Eum" delivered Him up for us all." Both
   the Father delivered Him up, and He delivered up Himself. The same
   apostle saith: "Who loved me, and delivered Himself up for me." [2374]
   If the Father delivered up the Son; and the Son delivered up Himself,
   what has Judas done? There was a "traditio" (delivering up) by the
   Father; there was a "traditio" by the Son; there was a "traditio" by
   Judas: the thing done is the same, but what is it that distinguishes
   the Father delivering up the Son, the Son delivering up Himself, and
   Judas the disciple delivering up his Master? This: that the Father and
   the Son did it in love, but Judas did this [2375] in treacherous
   betrayal. Ye see that not what the man does is the thing to be
   considered; but with what mind and will he does it. We find God the
   Father in the same deed in which we find Judas; the Father we bless,
   Judas we detest. Why do we bless the Father, and detest Judas? We bless
   charity, detest iniquity. How great a good was conferred upon mankind
   by the delivering up of Christ! Had Judas this in his thoughts, that
   therefore he delivered Him up? God had in His thoughts our salvation by
   which we were redeemed; Judas had in his thoughts the price for which
   he sold the Lord. The Son Himself had in His thoughts the price He gave
   for us, Judas in his the price he received to sell Him. The diverse
   intention therefore makes the things done diverse. Though the thing be
   one, yet if we measure it by the diverse intentions, we find the one a
   thing to be loved, the other to be condemned; the one we find a thing
   to be glorified, the other to be detested. Such is the force of
   charity. See that it alone discriminates, it alone distinguishes the
   doings of men.

   8. This we have said in the case where the things done are similar. In
   the case where they are diverse, we find a man by charity made fierce;
   [2376] and by iniquity made winningly gentle. A father beats a boy, and
   a boy-stealer caresses. If thou name the two things, blows and
   caresses, who would not choose the caresses, and decline the blows? If
   thou mark the persons, it is charity that beats, iniquity that
   caresses. See what we are insisting upon; that the deeds of men are
   only discerned by the root of charity. For many things may be done that
   have a good appearance, and yet proceed not from the root of charity.
   For thorns also have flowers: some actions truly seem rough, seem
   savage; howbeit they are done for discipline at the bidding of charity.
   Once for all, then, a short precept is given thee: Love, and do what
   thou wilt: whether thou hold thy peace, through love hold thy peace;
   whether thou cry out, through love cry out; whether thou correct,
   through love correct; whether thou spare, through love do thou spare:
   let the root of love be within, of this root can nothing spring but
   what is good.

   9. "In this is love--in this was manifested the love of God toward us,
   because that God sent his only-begotten Son into this world, that we
   may live through Him.--In this is love, not that we loved God, but that
   He loved us:" [2377] we did not love Him first: for to this end loved
   He us, that we may love Him: "And sent His Son to be the Atoner for our
   sins: "litatorem," i.e. one that sacrifices. He sacrificed for our
   sins. Where did He find the sacrifice? Where did He find the victim
   which he would offer pure? Other He found none; His own self He
   offered. "Beloved, if God so loved us we ought also to love one
   another. [2378] Peter," saith He, "lovest thou me?" And he said, "I
   love." "Feed my sheep."

   10. "No man hath seen God at any time:" [2379] He is a thing invisible;
   not with the eye but with the heart must He be sought. But just as if
   we wished to see the sun, we should purge the eye of the body; wishing
   to see God, let us purge the eye by which God can be seen. Where is
   this eye? Hear the Gospel: "Blessed are the pure in heart, for they
   shall see God." [2380] But let no man imagine God to himself according
   to the lust of his eyes. For so he makes unto himself either a huge
   form, or a certain incalculable magnitude which, like the light which
   he sees with the bodily eyes, he makes extend through all directions;
   field after field of space he gives it all the bigness he can; or, he
   represents to himself like as it were an old man of venerable form.
   None of these things do thou imagine. There is something thou mayest
   imagine, if thou wouldest see God; "God is love." What sort of face
   hath love? what form hath it? what stature? what feet? what hands hath
   it? no man can say. And yet it hath feet, for these carry men to
   church: it hath hands; for these reach forth to the poor: it hath eyes;
   for thereby we consider the needy: "Blessed is the man," it is said,
   "who considereth the needy and the poor." [2381] It hath ears, of which
   the Lord saith, "He that hath ears to hear let him hear." [2382] These
   are not members distinct by place, but with the understanding he that
   hath charity sees the whole at once. Inhabit, and thou shalt be
   inhabited; dwell, and thou shalt be dwelt in. For how say you, my
   brethren? who loves what he does not see? Now why, when charity is
   praised, do ye lift up your hands, make acclaim, praise? What have I
   shown you? What I produced, was it a gleam of colors? What I
   propounded, was it gold and silver? Have I dug out jewels from hid
   treasures? What of this sort have I shown to your eyes? Is my face
   changed while I speak? I am in the flesh; I am in the same form in
   which I came forth to you; ye are in the same form in which ye came
   hither: charity is praised, and ye shout applause. Certainly ye see
   nothing. But as it pleases you when ye praise, so let it please you
   that ye may keep it in your heart. For mark well what I say brethren; I
   exhort you all, as God enables me, unto a great treasure. If there were
   shown you a beautiful little vase, embossed, [2383] inlaid with gold,
   curiously wrought, and it charmed your eyes, and drew towards it the
   eager desire of your heart, and you were pleased with the hand of the
   artificer, and the weight of the silver, and the splendor of the metal;
   would not each one of you say, "O, if I had that vase!" And to no
   purpose ye would say it, for it would not rest with you to have it. Or
   if one should wish to have it, he might think of stealing it from
   another's house. Charity is praised to you; if it please you, have it,
   possess it: no need that ye should rob any man, no need that ye should
   think of buying it; it is to be had freely, without cost. Take it,
   clasp it; there is nothing sweeter. If such it be when it is but spoken
   of, what must it be when one has it?

   11. If any of you perchance wish to keep charity, brethren, above all
   things do not imagine it to be an abject and sluggish thing; nor that
   charity is to be preserved by a sort of gentleness, nay not gentleness,
   but tameness and listlessness. [2384] Not so is it preserved. Do not
   imagine that thou then lovest thy servant when thou dost not beat him,
   or that thou then lovest thy son when thou givest him not discipline,
   or that thou then lovest thy neighbor when thou dost not rebuke him:
   this is not charity, but mere feebleness. Let charity be fervent to
   correct, to amend: but if there be good manners, let them delight thee;
   if bad, let them be amended, let them be corrected. Love not in the man
   his error, but the man: for the man God made, the error the man himself
   made. Love that which God made, love not that which the man himself
   made. When thou lovest that, thou takest away this: when thou esteemest
   that, thou amendest this. But even if thou be severe [2385] at any
   time, let it be because of love, for correction. For this cause was
   charity betokened by the Dove which descended upon the Lord. [2386]
   That likeness of a dove, the likeness in which came the Holy Ghost, by
   whom charity should be shed forth into us: wherefore was this? The dove
   hath no gall: yet with beak and wings she fights for her young; hers is
   a fierceness without bitterness. And so does also a father; when he
   chastises his son, for discipline he chastises him. As I said, the
   kidnapper, in order that he may sell, inveigles the child with bitter
   endearments; a father, that he may correct, does without gall chastise.
   Such be ye to all men. See here, brethren, a great lesson, a great
   rule: each one of you has children, or wishes to have; or if he has
   altogether determined to have no children after the flesh, at least
   spiritually he desires to have children:--what father does not correct
   his son? what son does not his father discipline? And yet he seems to
   be fierce [2387] with him. It is the fierceness of love, the fierceness
   of charity: a sort of fierceness without gall after the manner of the
   dove, not of the raven. Whence it came into my mind, my brethren, to
   tell you, that those violaters of charity are they that have made the
   schism: as they hate charity itself, so they hate also the dove. But
   the dove convicts them: it comes forth from heaven, the heavens open,
   and it abideth on the head of the Lord. Wherefore this? That John may
   hear, "This is He that baptizeth." [2388] Away, ye robbers; away, ye
   invaders of the possession of Christ! On your own possessions, where ye
   will needs be lords, ye have dared to fix the titles of the great
   Owner. He recognizes His own titles; He vindicates to Himself His own
   possession. He does not cancel the titles, but enters in and takes
   possession. So in one that comes to the Catholic Church, his baptism is
   not cancelled, that the title of the commander [2389] be not cancelled:
   but what is done in the Catholic Church? The title is acknowledged; the
   Owner enters in under His own titles, where the robber was entering in
   under titles not his own.
     __________________________________________________________________

   [2350] Litatorem.

   [2351] Jussio Dei: so the mss. but the printed copies, visio Dei. Ben.
   (Bodl. 455, and Laud. 116, "visio;" Bodl. 813, so with "jussio" over
   the line; the rest "jussio.")

   [2352] Isa. lxiv. 4.

   [2353] 1 Cor. ii. 9.

   [2354] Matt. vi. 12.

   [2355] 1 John iv. 4.

   [2356] Solvit.

   [2357] John xv. 13.

   [2358] 1 John iv. 5.

   [2359] Matt. vi. 14, 15.

   [2360] Luke xxiii. 34.

   [2361] 1 John iv. 6.

   [2362] 1 John iv. 7.

   [2363] 1 John iv. 7.

   [2364] 1 John iv. 7, 8.

   [2365] Deus dilectio est: Augustin here expounds it, "Love is God;" it
   is "of God" and "is God," (as "the Word was with God and was God:")
   this is clear from sec. 6 and Hom viii. 14, "For He has not hesitated
   to say, Deus charitas est, Charity is God." In the theological
   exposition de Trin. xv. 27, he takes it in the usual sense, "God is
   Love" (as "God is Spirit"). In the Greek the proposition is not
   convertible, agape being marked as the predicate by the absence of the
   article while theos has it: ho theos agape estin.

   [2366] Rom. v. 5.

   [2367] Prov. v. 16, 17.

   [2368] 1 Sam. xix.

   [2369] 1 Cor. xi. 29.

   [2370] Ezek. xxxvi. 20.

   [2371] 1 John iv. 9.

   [2372] John xv. 13.

   [2373] Rom. viii. 32.

   [2374] Gal. ii. 20.

   [2375] In proditione.

   [2376] Sævientem.

   [2377] 1 John iv. 9, 10.

   [2378] 1 John iv. 11.

   [2379] 1 John iv. 12.

   [2380] Matt. v. 8.

   [2381] Ps. xli. 1.

   [2382] Luke viii. 8.

   [2383] Anaglyphum.

   [2384] Ep. cliii. 17, c. litt.; Petil. ii. 67: Serm. clxxi. 5.

   [2385] Sævis.

   [2386] Hom. in Ev. vi. p. 82; Matt. iii. 16.

   [2387] Sævire.

   [2388] John i. 33.

   [2389] ["Captain (aschezos) of their salvation." Heb. ii. 10.--J.H.M.]
     __________________________________________________________________

   Homily VIII.

   1 John IV. 12-16

   "If we love one another, God abideth [2390] in us, and His love will be
   perfected in us. In this know we that we abide in Him, and He in us,
   because He hath given us of His Spirit. And we have seen and are
   witnesses that the Father sent the Son to be the Saviour ofthe world.
   Whosoever shall confess that Jesus is the Son of God, God abideth in
   him, and he in God. And we have known and believed the love that God
   hath to us. God is love; and he that abideth in love abideth in God,
   and God abideth in him."

   1. Love is a sweet word, but sweeter the deed. To be always speaking of
   it, is not in our power: for we have many things to do, and divers
   businesses draw us different ways, so that our tongue has not leisure
   to be always speaking of love: as indeed our tongue could have nothing
   better to do. But though we may not always be speaking of it, we may
   always keep it. Just as it is with the Alleluia which we sing at this
   present time, [2391] are we always doing this? Not one hour, I do not
   say for the whole space of it, do we sing Alleluia, but barely during a
   few moments of one hour, and then give ourselves to something else. Now
   Alleluia, as ye already know, means, Praise ye the Lord. He that
   praises God with his tongue, cannot be always doing this: he that by
   his life and conduct praises God, can be doing it always. Works of
   mercy, affections of charity, sanctity of piety, incorruptness of
   chastity, modesty of sobriety, these things are always to be practiced:
   whether we are in public, or at home; whether before men, or in our
   chamber; whether speaking, or holding our peace; whether occupied upon
   something, or free from occupation: these are always to be kept,
   because all these virtues which I have named are within. But who is
   sufficient to name them all? There is as it were the army of an emperor
   seated within in thy mind. For as an emperor by his army does what he
   will, so the Lord Jesus Christ, once beginning to dwell in our inner
   man, (i.e. in the mind through faith), uses these virtues as His
   ministers. And by these virtues which cannot be seen with eyes, and yet
   when they are named are praised--and they would not be praised except
   they were loved, not loved except they were seen; and if not loved
   except seen, they are seen with another eye, that is, with the inward
   beholding of the heart--by these invisible virtues, the members are
   visibly put in motion: the feet to walk, but whither? whither they are
   moved by the good will which as a soldier serves the good emperor: the
   hands to work; but what? that which is bidden by charity which is
   inspired within by the Holy Ghost. The members then are seen when they
   are put in motion; He that orders them within is not seen: and who He
   is that orders them within is known almost alone to Him that orders,
   and to him who within is ordered.

   2. For, brethren, ye heard just now when the Gospel was read, at least
   if ye had for it the ear not only of the body but also of the heart.
   What said it? "Take heed that ye do not your righteousness before men,
   to be seen of them." [2392] Did He mean to say this, that whatever good
   things we do, we should hide them from the eyes of men, [2393] and fear
   to be seen? If thou fearest spectators thou wilt not have imitators:
   thou oughtest therefore to be seen. But thou must not do it to the end
   thou mayest be seen. Not there should be the end of thy joy, not there
   the goal of thy rejoicing, that thou shouldest account thyself to have
   gotten the whole fruit of thy good work, when thou art seen and
   praised. This is nothing. Despise thyself when thou art praised, let
   Him be praised in thee who worketh by thee. Therefore do not for thine
   own praise work the good thou doest: but to the praise of Him from whom
   thou hast the power to do good. From thy self thou hast the ill doing,
   from God thou hast the well doing. On the other hand, see perverse men,
   how preposterous they are. What they do well, they will needs ascribe
   to themselves; if they do ill, they will needs accuse God. Reverse this
   distorted and preposterous proceeding, which puts the thing, as one may
   say, head downwards, which makes that undermost which is uppermost,
   [2394] and that upwards which is downwards. Dost thou want to make God
   undermost and thyself uppermost? Thou goest headlong, not elevatest
   thyself; for He is always above. What then? thou well, and God ill? nay
   rather, say this, if thou wouldest speak more truly, I ill, He well;
   and what I do well from Him is the well-doing: for from myself whatever
   I do is ill. This confession strengthens the heart, and makes a firm
   foundation of love. For if we ought to hide our good works lest they be
   seen of men, what becomes of that sentence of the Lord in the sermon
   which He delivered on the mount? Where He said this, there He also said
   a little before, "Let your good works shine before men." [2395] And He
   did not stop there, did not there make an end, but added, "And glorify
   your Father which is in Heaven." And what saith the apostle? "And I was
   unknown by face unto the Churches of Judea which were in Christ: but
   they heard only, That he which persecuted us in times past, now
   preacheth the faith which once he destroyed. And in me they glorified
   God." [2396] See how he also, in regard that he became so widely known
   did not set the good in his own praise, but in the praise of God. And
   as for him, in his own person, that he was one who laid waste the
   Church, a persecutor, envious, malignant, it is himself that confesses
   this, not we that reproach him therewith. Paul loves to have his sins
   spoken of by us, that He may be glorified who healed such a disease.
   For it was the hand of the Physician that cut and healed the greatness
   of the sore. That voice from heaven prostrated the persecutor, and
   raised up the preacher; killed Saul, and quickened Paul. [2397] For
   Saul was the persecutor of a holy man; thence had this man his name,
   when he persecuted the Christians: [2398] afterward of Saul he became
   Paul. What does the name Paulus mean? Little. Therefore when he was
   Saul, he was proud, lifted up; when he was Paul, he was lowly, little.
   Thus we say, I will see thee "paulo post," i.e. after a little while.
   [2399] Hear that he was made little: "For I am the least of the
   apostles; [2400] and, To me the least of all saints," he saith in
   another place. So was he among the apostles as the hem of the garment:
   but the Church of the Gentiles touched it, as did the woman which had
   the flux, and was made whole. [2401]

   3. Then, brethren, this I would say, this I do say, this if I might I
   would not leave unsaid: Let there be in you now these works, now those,
   according to the time, according to the hours, according to the days.
   Are you always to be speaking? always to keep silence? always to be
   refreshing the body? always to be fasting? always to be giving bread to
   the needy? always to be clothing the naked? always to be visiting the
   sick? always to be bringing into agreement them that disagree? always
   to be burying the dead? No: but now this, now that. These things are
   taken in hand, and they stop: but that which as emperor commands all
   the forces within neither hath beginning nor ought to stop. Let charity
   within have no intermission: let the offices of charity be exhibited
   according to the time. Let "brotherly love" then, as it is written, let
   "brotherly love continue." [2402]

   4. But perchance it will have struck some of you all along, while we
   have been expounding to you this epistle of blessed John, why it is
   only "brotherly" love that he so emphatically commends. "He that loveth
   his brother," saith he: and, "a commandment is given us that we love
   one another." [2403] Again and again it is of brotherly love that he
   speaks: but the love of God, i.e. the love with which we ought to love
   God, he has not so constantly named; howbeit, he has not altogether
   left it unspoken. But concerning love of an enemy, almost throughout
   the epistle, he has said nothing. Although he vehemently preaches up
   and commends charity to us, he does not tell us to love our enemies,
   but tells us to love our brethren. But just now, when the Gospel was
   read, we heard, "For if ye love them that love you, what reward shall
   ye have? Do not even the publicans this?" [2404] How is it then that
   John the apostle, as the thing of great concern to us in order to a
   certain perfection, commends brotherly love; whereas the Lord saith it
   is not enough that we love our brethren, but that we ought to extend
   that love so that we may reach even to enemies? He that reaches even
   unto enemies does not overleap the brethren. It must needs, like fire,
   first seize upon what is nearest, and so extend to what is further off.
   A brother is nearer to thee than any chance person. Again, that person
   has more hold upon thee whom thou knowest not, who yet is not against
   thee, than an enemy who is also against thee. Extend thy love to them
   that are nearest, yet do not call this an extending: for it is almost
   loving thyself, to love them that are close to thee. Extend it to the
   unknown, who have done thee no ill. Pass even them: reach on to love
   thine enemies. This at least the Lord commands. Why has the apostle
   here said nothing about loving an enemy.

   5. All love, [2405] whether that which is called carnal, which is wont
   to be called not "dilectio" but "amor:" (for the word "dilectio" is
   wont to be used of better objects, and to be understood of better
   objects:) yet all love, dear brethren, hath in it a wishing well to
   those who are loved. For we ought not so to love, nor are we able so to
   love, (whether "diligere" or "amare:" for this latter word the Lord
   used when He said, "Petra, amas me?" "Peter, lovest thou me?") we ought
   not so to love [2406] men, as we hear gluttons say, I love thrushes.
   Thou askest why he loves them? That he may kill, that he may consume.
   He says he loves, and to this end loves he them, that they may cease to
   be; to this end loves he them, that he may make away with them. And
   whatever we love in the way of food, to this end love we it, that it
   may be consumed and we recruited. Are men to be so loved as to be
   consumed? But there is a certain friendliness of well wishing, by which
   we desire at some time or other to do good to those whom we love. How
   if there be no good that we can do? The benevolence, the wishing well,
   of itself sufficeth him that loves. For we ought not to wish men to be
   wretched, that we may be enabled to practise works of mercy. Thou
   givest bread to the hungry: but better it were that none hungered, and
   thou hadst none to give to. Thou clothest the naked: oh that all were
   clothed, and this need existed not! Thou buriest the dead: oh that it
   were come at last, that life where none shall die! Thou reconcilest the
   quarrelling: oh that it were here at last, that eternal peace of
   Jerusalem, where none shall disagree! For all these are offices done to
   necessities. Take away the wretched; there will be an end to works of
   mercy. The works of mercy will be at an end: shall the ardor of charity
   be quenched? With a truer touch of love thou lovest the happy man, to
   whom there is no good office thou canst do; purer will that love be,
   and far more unalloyed. For if thou have done a kindness to the
   wretched, perchance thou desirest to lift up thyself over against him,
   and wishest him to be subject to thee, who hast done the kindness to
   him. He was in need, thou didst bestow; thou seemest to thyself greater
   because thou didst bestow, than he upon whom it was bestowed. Wish him
   thine equal, that ye both may be under the One Lord, on whom nothing
   can be bestowed.

   6. For in this the proud soul has passed bounds, and, in a manner,
   become avaricious. For, "The root of all evils is avarice;" [2407] and
   again it is said, "The beginning of all sin is pride." [2408] And we
   ask, it may be, how these two sentences agree: "The root of all evils
   is avarice;" and, "The beginning of all sin is pride." If pride is the
   beginning of all sin, then is pride the root of all evils. Now
   certainly, "the root of all evils is avarice." We find that in pride
   there is also avarice, (or grasping;) for man has passed bounds: and
   what is it to be avaricious to go beyond that which sufficeth. Adam
   fell by pride: "the beginning of all sin is pride," saith it: did he
   fall by grasping? What more grasping, than he whom God could not
   suffice? In fact, my brethren, we read how man was made after the image
   and likeness of God: and what said God of him? "And let him have power
   over the fishes of the sea, and over the fowl of the heaven, and over
   all cattle which move upon the earth." [2409] Said He, Have power over
   men? "Have power," saith He: He hath given him natural power: "have
   power" over what? "over the fishes of the sea, the fowl of the heaven,
   and all moving things which move upon the earth." Why is this power
   over these things a natural power? Because man hath the power from
   this; that he was made after the image of God. And in what was he made
   after God's image? In the intellect, in the mind, in the inner man; in
   that he understands truth, distinguishes between right and wrong, knows
   by whom he was made, is able to understand his Creator, to praise his
   Creator: he hath this intelligence, who hath prudence. Therefore when
   many by evil lusts wore out in themselves the image of God, and by
   perversity of their manners extinguished the very flame, so to say, of
   intelligence, the Scripture cried aloud to them, "Become not ye as the
   horse and mule which have no understanding." [2410] That is to say, I
   have set thee above the horse and mule; thee, I made after mine image,
   I have given thee power over these. Why? Because they have not the
   rational mind: but thou by the rational mind art capable of truth,
   understandest what is above thee: be subject to Him that is above thee,
   and beneath thee shall those things be over which thou was set. But
   because by sin man deserted Him whom he ought to be under, he is made
   subject to the things which he ought to be above.

   7. Mark what I say: God, man, beasts: to wit, above thee, God; beneath
   thee, the beasts. Acknowledge Him that is above thee, that those that
   are beneath thee may acknowledge thee. [2411] Thus, because Daniel
   acknowledged God above him, the lions acknowledged him above them. But
   if thou acknowledge not Him that is above thee, thou despisest thy
   superior, thou becomest subject to thine inferior. Accordingly, how was
   the pride of the Egyptians quelled? By the means of frogs and flies.
   [2412] God might have sent lions: but a great man may be scared by a
   lion. The prouder they were, the more by the means of things
   contemptible and feeble was their wicked neck broken. But Daniel, lions
   acknowledge, because he was subject to God. What the martyrs who were
   cast to the wild beasts to fight with them, and were torn by the teeth
   of savage creatures, were they not under God? or were those three men
   servants of God, and the Maccabees not servants of God? The fire
   acknowledged as God's servants the three men, whom it burned not,
   neither hurt their garments; [2413] and did it not acknowledge the
   Maccabees? [2414] It acknowledged the Maccabees; it did, my brethren,
   acknowledge them also. But there was need of a scourge, by the Lord's
   permission: He hath said in Scripture, "He scourgeth every son whom He
   receiveth." [2415] For think ye, my brethren, the iron would have
   pierced into the vitals [2416] of the Lord unless He had permitted it,
   or that He would have hung fastened to the tree, unless it had been His
   will? Did not His own creature acknowledge Him? Or did He set an
   ensample of patience to His faithful ones? Ye see then, God delivered
   some visibly, some He delivered not visibly: yet all He spiritually
   delivered, spiritually deserted none. Visibly He seemed to have
   deserted some, some He seemed to have rescued. Therefore rescued He
   some, that thou mayest not think that He had not power to rescue. He
   has given proof that He has the power, to the end that where he doth it
   not, thou mayest understand a more secret will, not surmise difficulty
   of doing. But what, brethren? When we shall have come out of all these
   snares of mortality, when the times of temptation shall have passed
   away, when the river of this world shall have fleeted by, and we shall
   have received again that "first robe," [2417] that immortality which by
   sinning we have lost, "when this corruptible shall have put on
   incorruption," that is, this flesh shall have put on incorruption, "and
   this mortal shall have put on immortality;" [2418] the now perfected
   sons of God, in whom is no more need to be tempted, neither to be
   scourged, shall all creatures acknowledge: subjected to us shall all
   things be, if we here be subjected to God.

   8. So then ought the Christian to be, that he glory not over other
   "men." For God hath given it thee to be over the beasts, i.e. to be
   better than the beasts. This hast thou by nature; thou shalt always be
   better than a beast. If thou wish to be better than another man, thou
   wilt begrudge him when thou shalt see him to be thine equal. Thou
   oughtest to wish all men to be thine equals; and if by wisdom thou
   surpass any, thou oughtest to wish that he also may be wise. As long as
   he is slow, he learns from thee; as long as he is untaught, he hath
   need of thee; and thou art seen to be the teacher, he the learner;
   therefore thou seemest to be the superior, because thou art the
   teacher; he the inferior, because the learner. Except thou wish him
   thine equal, thou wishest to have him always a learner. But if thou
   wish to have him always a learner, thou wilt be an envious teacher. If
   an envious teacher, how wilt thou be a teacher? I pray thee, do not
   teach him thine enviousness. Hear the apostle speaking of the bowels of
   charity: "I would that all were even as I." [2419] In what sense did he
   wish all to be his equals? In this was he superior to all, that by
   charity he wished all to be his equals. I say then, man has past
   bounds; he would needs be greedy of more than his due, would be above
   men, he that was made above the beasts: and this is pride.

   9. And see what great works pride does. Lay it up in your hearts, how
   much alike, how much as it were upon a par, are the works it doeth, and
   the works of charity. Charity feeds the hungry, and so does pride:
   charity, that God may be praised; pride, that itself may be praised.
   Charity clothes the naked, so does pride: charity fasts, so does pride:
   charity buries the dead, so does pride. All good works which charity
   wishes to do, and does; pride, on the other hand, drives at the same,
   and, so to say, keeps her horses up to the mark. But charity is between
   her and it, and leaves not place for ill-driven pride; not ill-driving,
   but ill-driven. Woe to the man whose charioteer is pride, for he must
   needs go headlong! But that, in the good that is done, it may not be
   pride that sets us on, who knows? who sees it? where is it? the works
   we see: mercy feeds, pride also feeds; mercy takes in the stranger,
   pride also takes in the stranger; mercy intercedes for the poor, pride
   also intercedes. How is this? In the works we see no difference. I dare
   to say somewhat, but not I; Paul hath said it: charity dies, that is, a
   man having charity confesses the name of Christ, suffers martyrdom:
   pride also confesses, suffers also martyrdom. The one hath charity, the
   other hath not charity. But let him that hath not charity hear from the
   apostle: "If I distribute all my goods to the poor, and if I give my
   body to be burned, and have not charity, it profiteth me nothing."
   [2420] So then the divine Scripture calls us off from the display of
   the face outwardly to that which is within; from this surface which is
   vaunted before men, it calls us off to that which is within. Return to
   thy own conscience, question it. Do not consider what blossoms
   outwardly, but what root there is in the ground. Is lust rooted there?
   A show there may be of good deeds, truly good works there cannot be. Is
   charity rooted there? Have no fear: nothing evil can come of that. The
   proud caresses, love [2421] is severe. The one clothes, the other
   smites. For the one clothes in order to please men, the other smites in
   order to correct by discipline. More accepted is the blow of charity
   than the alms of pride. Come then within, brethren; and in all things,
   whatsoever ye do, look unto God your witness. See, if He seeth, with
   what mind ye do it. If your heart accuse you not that ye do it for the
   sake of display, it is well: fear ye not. But when ye do good, fear not
   lest another see you. Fear thou lest thou do it to the end that thou
   mayest be praised: let the other see it, that God may be praised. For
   if thou hidest it from the eyes of man, thou hidest it from the
   imitation of man, thou withdrawest from God His praise. Two are there
   to whom thou doest the alms: two hunger; one for bread, the other for
   righteousness. Between these two famishing souls:--as it is written,
   "Blessed are they that hunger and thirst after righteousness, for they
   shall be filled:" [2422] --between these two famishing persons thou the
   doer of the good work art set; if charity does the work by occasion of
   the one, therein it hath pity on both, it would succor both. For the
   one craves what he may eat, the other craves what he may imitate. Thou
   feedest the one, give thyself as a pattern to the other; so hast thou
   given alms to both: the one thou hast caused to thank thee for killing
   his hunger, the other thou hast made to imitate thee by setting him an
   example.

   10. Shew mercy then, as men of merciful hearts; because in loving
   enemies also, ye love brethren. Think not that John has given no
   precept concerning love of our enemy, because he has not ceased to
   speak of brotherly love. Ye love brethren. "How," sayest thou, "do we
   love brethren?" I ask wherefore thou lovest an enemy. Wherefore dost
   thou love him? That he may be whole in this life? what if it be not
   expedient for him? That he may be rich? what if by his very riches he
   shall be blinded? That he may marry a wife? what if he shall have a
   bitter life of it? That he may have children? what if they shall be
   bad? Uncertain therefore are these things which thou seemest to wish
   for thine enemy, in that thou lovest him; they are uncertain. Wish for
   him that he may have with thee eternal life; wish for him that he may
   be thy brother: when thou lovest him, thou lovest a brother. For thou
   lovest in him not what he is, but what thou wishest that he may be. I
   once said to you, my beloved, if I mistake not: There is a log of
   timber lying in sight; a good workman has seen the log, not yet planed,
   just as it was hewn from the forest, he has taken a liking to it, he
   would make something out of it. For indeed he did not love it to this
   end that it should always remain thus. In his art he has seen what it
   shall be, not in his liking what it is; and his liking is for the thing
   he will make of it, not for the thing it is. So God loved us sinners.
   We say that God loved sinners: for He saith, "They that are whole need
   not the Physician, but they that are sick." [2423] Did He love us
   sinners to the end we should still remain sinners? As timber from the
   wood our Carpenter saw us, and had in His thoughts the building He
   would make thereof, not the unwrought timber that it was. So too thou
   seest thine enemy striving against thee, raging, biting with words,
   exasperating with contumelies, harassing with hatred: thou hast regard
   to this in him, that he is a man. Thou seest all these things that are
   against thee, that they were done by man; and thou seest in him that he
   was made by God. Now that he was made man, was God's doing: but that he
   hates thee, is his doing; that he has ill-will at thee, is his doing.
   And what sayest thou in thy mind? Lord, be merciful to him, forgive him
   his sins, strike terror into him, change him. Thou lovest not in him
   what he is, but what thou wishest him to be. Consequently, when thou
   lovest an enemy, thou lovest a brother. Wherefore, perfect love is the
   loving an enemy: which perfect love is in brotherly love. And let no
   man say that John the apostle has admonished us somewhat less, and the
   Lord Christ somewhat more. John has admonished us to love the brethren;
   Christ has admonished us to love even enemies. Mark to what end Christ
   hath bidden thee to love thine enemies. That they may remain always
   enemies? If He bade it for this end, that they should remain enemies,
   thou hatest, [2424] not lovest. Mark how He Himself loved, i.e. because
   He would not that they should be still the persecutors they were, He
   said, "Father, forgive them, for they know not what they do." [2425]
   Whom He willed to be forgiven, them He willed to be changed: whom He
   willed to be changed, of enemies He deigned to make brethren, and did
   in truth make them so. He was killed, was buried, rose again, ascended
   into heaven: sent the Holy Ghost to His disciples: they began with
   boldness to preach His name, they did miracles in the name of Him that
   was crucified and slain: those slayers of the Lord saw them; and they
   who in rage had shed His blood, by believing drank it.

   11. These things have I said, brethren, and somewhat at length: yet
   because charity was to be more earnestly commended to you, beloved, in
   this way was it to be commended. For if there be no charity in you, we
   have said nothing. But if it be in you, we have as it were cast oil
   upon the flames. And in whom it was not, perchance by words it hath
   been kindled. In one; that which was there hath grown; in another, that
   hath begun to be, which was not. To this end therefore have we said
   these things, that ye be not slow to love your enemies. Does any man
   rage against thee? he rages, pray thou; he hates, pity thou. It is the
   fever of his soul that hates thee: he will be whole, and will thank
   thee. How do physicians love them that are sick? Is it the sick that
   they love? If they love them as sick, they wish them to be always sick.
   To this end love they the sick; not that they should still be sick, but
   that from being sick they should be made whole. And how much have they
   very often to suffer from the frenzied! What contumelious language!
   Very often they are even struck by them. He attacks the fever, forgives
   the man. And what shall I say, brethren? does he love his enemy? Nay,
   he hates his enemy, the disease; for it is this that he hates, and
   loves the man by whom he is struck: he hates the fever. For by whom or
   by what is he struck? by the disease, by the sickness, by the fever. He
   takes away that which strives against him, that there may remain that
   from which he shall have thanks. So do thou. If thine enemy hate thee,
   and unjustly hate thee; know that the lust of the world reigns in him,
   therefore he hates thee. If thou also hate him, thou on the other hand
   renderest evil for evil. What does it, to render evil for evil? I wept
   for one sick man who hated thee; now bewail I thee, if thou also
   hatest. But he attacks thy property; he takes from thee I know not what
   things which thou hast on earth: therefore hatest thou him, because he
   puts thee to straits on earth. Be not thou straitened, remove thee to
   heaven above; there shalt thou have thine heart where there is wide
   room, so that thou mayest not be straitened in the hope of life
   eternal. Consider what the things are that he takes from thee: not even
   them would he take from thee, but by permission of Him who "scourgeth
   every son whom He receiveth." [2426] He, this same enemy of thine, is
   in a manner the instrument [2427] in the hands of God, by which thou
   mayest be healed. If God knows it to be good for thee that he should
   despoil thee, He permits him; if He knows it to be good for thee that
   thou shouldest receive blows, He permits him to smite thee: by the
   means of Him He careth for thee: wish thou that he may be made whole.

   12. "No man hath seen God at any time." See, beloved: "If we love one
   another, God will dwell in us, and His love will be perfected in us."
   [2428] Begin to love; thou shalt be perfected. Hast thou begun to love?
   God has begun to dwell in thee: love Him that has begun to dwell in
   thee, that by more perfect indwelling He may make thee perfect. "In
   this we know that we dwell in Him and He in us, because He hath given
   us of His Spirit." [2429] It is well: thanks be to God! We come to know
   that He dwelleth in us. And whence come we to know this very thing, to
   wit, that we do know that He dwelleth in us? Because John himself has
   said this: "Because He hath given us of His Spirit." Whence know we
   that He hath given us of His Spirit? This very thing, that He hath
   given thee of His Spirit, whence comest thou to know it? Ask thine own
   bowels: if they are full of charity, thou hast the Spirit of God.
   Whence know we that by this thou knowest that the Spirit of God
   dwelleth in thee? "Because the love of God is shed abroad in our hearts
   by the Holy Spirit which is given unto us." [2430]

   13. "And we have seen, and are witnesses, that God hath sent His Son to
   be the Saviour of the world." [2431] Set your minds at rest, ye that
   are sick: such a Physician is come, and do ye despair? Great were the
   diseases, incurable were the wounds, desperate was the sickness. Dost
   thou note the greatness of thine ill, and not note the omnipotence of
   the Physician? Thou art desperate, but He is omnipotent; Whose
   witnesses are these that first were healed, and that announce the
   Physician: yet even they are made whole in hope rather than in the
   reality. For so saith the apostle: "For by hope we are saved." [2432]
   We have begun therefore to be made whole in faith: but our wholeness
   shall be perfected "when this corruptible shall have put on
   incorruption, and this mortal shall have put on immortality." [2433]
   This is hope, not the reality. But he that rejoiceth in hope shall hold
   the reality also: whereas he that hath not the hope, shall not be able
   to attain unto the reality.

   14. "Whosoever shall confess that Jesus is the Son of God, God dwelleth
   in him and he in God." [2434] Now we may say it in not many words;
   "Whosoever shall confess;" not in word but in deed, not with tongue but
   with the life. For many confess in words, but in deeds deny: "And we
   have known and believed the love which God hath in us." [2435] And
   again, by what hast thou come to know this? "Love is God." He hath
   already said it above, behold he saith it again. Love could not be more
   exceedingly commended to thee than that it should be called God. Haply
   thou wast ready to despise a gift of God. And dost thou despise God?
   "Love is God: and he that dwelleth in love dwelleth in God, and God
   dwelleth in him." Each mutually inhabiteth the other; He that holdeth,
   and he that is holden. Thou dwellest in God, but that thou mayest be
   holden: God inhabiteth thee, but that He may hold thee, lest thou fall.
   Lest haply thou imagine that thou becomest an house of God in such sort
   as thine house supports thy flesh: if the house in which thou art
   withdraw itself from under thee, thou fallest; but if thou withdraw
   thyself, God falleth not. When thou forsakest Him, He is none the less;
   when thou hast returned unto Him, He is none the greater. [2436] Thou
   art healed, on Him thou wilt bestow nothing; thou art made clean, thou
   art new-made, thou art set right: He is a medicine to the unhealthy, is
   a rule for the crooked, is light for the bedarkened, is an habitation
   for the deserted. All therefore is conferred on thee: see thou imagine
   not that ought is conferred upon God by thy coming unto Him: no, not so
   much as a slave. Shall God, forsooth, not have servants if thou like
   not, if all like not? God needs not the servants, but the servants need
   God: therefore saith the Psalm, "I have said unto the Lord, thou art my
   God." [2437] He is the true Lord. And what saith it? "For of my goods
   Thou hast no need." Thou needest the good thou hast by thy servant. Thy
   servant needeth the good he hath by thee, that thou mayest feed him;
   thou also needest the good thou hast by thy servant, that he may help
   thee. Thou canst not draw water for thyself, canst not cook for
   thyself, canst not run before thy horse, canst not tend thy beast. Thou
   seest that thou needest the good thou hast by thy servant, thou needest
   his attendance. Therefore thou art not a true lord, while thou hast
   need of an inferior. He is the true Lord, who seeks nothing from us;
   and woe to us if we seek not Him! He seeks nothing from us: yet He
   sought us, when we sought not Him. One sheep had strayed; He found it,
   He brought it back on His shoulders rejoicing. [2438] And was the sheep
   necessary for the Shepherd, and not rather the Shepherd necessary for
   the sheep?--The more I love to speak of charity, the less willing am I
   that this epistle should be finished. None is more ardent in the
   commending of charity. Nothing more sweet is preached to you, nothing
   more wholesome drunk by you: but only thus if by godly living ye
   confirm in you the gift of God. Be not ungrateful for His so great
   grace, who, though He had one Only Son, would not that He should be
   alone a Son; but, that He might have brethren, adopted unto Him those
   who should with Him possess life eternal.
     __________________________________________________________________

   [2390] In Augustin's time and later, it was the usage of the Latin
   Churches (derived, as St. Gregory relates lib. ix. Ep. 12, from the
   Church of Jerusalem) to sing the "Alleluia" on Easter Sunday, and
   during the whole Quinquagesima, or seven weeks from Easter to
   Whit-sunday. But it was not everywhere restricted to that time: Aug.
   Epist. (ad Januar.) 55, 32. Ut Alleluia per solos dies quinquaginta
   cantetur in Ecclesia, non usquequaque observatur: nam et aliis diebus
   varie cantatur alibi atque alibi: ipsis autem diebus ubique. Comp. ibid
   28. Enarr. in Psa. cvi. sec. 1 where this usage is said to rest upon an
   ancient tradition: in Psa. cxlviii. sec. 1, and xxi. sec. 24, that it
   is observed throughout the whole world: Serm. ccx. 8; cclii. 9. S.
   Hieronym. Præf. in Psa. l. and c. Vigilant. 1 (exortus est subito
   Vigilantius qui dicat nunquam nisi in Pascha Alleluia cantandum:
   i.e.,Vig. wished it to be sung only on Easter day).

   [2391] In Augustin's time and later, it was the usage of the Latin
   Churches (derived, as St. Gregory relates lib. ix. Ep. 12, from the
   Church of Jerusalem) to sing the "Alleluia" on Easter Sunday, and
   during the whole Quinquagesima, or seven weeks from Easter to
   Whit-sunday. But it was not everywhere restricted to that time: Aug.
   Epist. (ad Januar.) 55, 32. Ut Alleluia per solos dies quinquaginta
   cantetur in Ecclesia, non usquequaque observatur: nam et aliis diebus
   varie cantatur alibi atque alibi: ipsis autem diebus ubique. Comp. ibid
   28. Enarr. in Psa. cvi. sec. 1 where this usage is said to rest upon an
   ancient tradition: in Psa. cxlviii. sec. 1, and xxi. sec. 24, that it
   is observed throughout the whole world: Serm. ccx. 8; cclii. 9. S.
   Hieronym. Præf. in Psa. l. and c. Vigilant. 1 (exortus est subito
   Vigilantius qui dicat nunquam nisi in Pascha Alleluia cantandum:
   i.e.,Vig. wished it to be sung only on Easter day).

   [2392] Matt. vi. 1.

   [2393] De Serm. Dom. in Monte, ii. 1, ff., Serm. cxlix. 10-13; De Civ.
   Dei, v. 14; Enarr. in Ps. lxv. sec 2.

   [2394] Quod susum faciens jusum; quod deorsum faciens sursum. Jusum vis
   facere Deum, et te susum? Infra, x. 8, Jusum me honoras, susum me
   calcas. Several mss. have sursum deorsum for susum jusum.--Ben. Laud.
   116 and 136, and also Bodl. 813, as first written, have susum, jusum.

   [2395] Matt. v. 16.

   [2396] Gal. i. 22-24.

   [2397] Serm. clxviii. 6.

   [2398] 1 Sam. xix.

   [2399] So Serm. ci. 1; clxviii. 7; cclxxix. 5; cccxv. 7; Lib. de Sp. et
   Litt. vii. sec. 12. But Confess. viii. 4, sec. 9, it is remarked,
   without reference to the etymology, that the change of name from Saul
   to Paul was designed to commemorate the conversion of Sergius Paulus,
   Acts xiii. 7, 12; Origen Præf. in Ep. ad Rom. "Some have thought that
   the Apostle took the name of Paulus, the Proconsul, whom at Cypress he
   had subjected to the faith of Christ: that as kings are wont to assume
   a title from the nations they have conquered, as Parthicus and Gothicus
   from Parthians and Goths, so the Apostle took the appellation Paulus
   from the Paulus whom he had subjugated. Which we do not think is
   altogether to be set aside." St. Jerome Comm. in Ep. ad Philem. "As
   Scipio took the name Africanus as conqueror of Africa, so the Apostle
   took the name Paulus by way of trophy, &c."

   [2400] 1 Cor. xv. 9; Eph. iii. 8.

   [2401] Matt. ix. 20-22.

   [2402] Heb. xiii. 1.

   [2403] 1 John ii. 10; iii. 23.

   [2404] Matt. v. 46.

   [2405] Dilectio.

   [2406] Amare.

   [2407] 1 Tim. vi. 10.

   [2408] Ecclus. x. 15.

   [2409] Gen. i. 26.

   [2410] Ps. xxxii. 9.

   [2411] Dan. vi. 22.

   [2412] Ex. viii.

   [2413] Dan. iii. 50.

   [2414] 2 Macc. vii.

   [2415] Heb. xii. 6.

   [2416] Viscera.

   [2417] Luke xv. 22, stolam primam. S. Aug. de Gen. ad litt. vi. 38.
   "That first robe' is either the righteousness from which man fell, or,
   if it signify the clothing of bodily immortality, this also he lost,
   when by reason of sin he could not attain thereto:" and sec. 31. "Why
   is the first robe' brought forth to him, but as he receives again the
   immortality which Adam lost?" Tertullian: vestem prestinam, priorem:
   "the former robe, which he had of old...the clothing of the Holy
   Spirit." Theophylact. ten stolen ten archaian...to ?nduma tes
   aphtharsias, "the original robe, the clothing of incorruption."

   [2418] 1 Cor. xv. 44-49.

   [2419] 1 Cor. vii. 7.

   [2420] 1 Cor. xiii. 3.

   [2421] Sævit.

   [2422] Matt. v. 6.

   [2423] Matt. ix. 12.

   [2424] Odis.

   [2425] Luke xxiii. 34.

   [2426] Heb. xii. 6.

   [2427] Ferramentum.

   [2428] 1 John. iv. 12.

   [2429] 1 John iv. 13.

   [2430] Rom. v. 5.

   [2431] 1 John iv. 14.

   [2432] 1 John viii. 24.

   [2433] 1 Cor. xv. 53.

   [2434] 1 John iv. 15. [Life; "the Life eternal."--The Epistle begins
   and ends with Life, announced and promised (the word occurs thirteen
   times in the one hundred and ten verses). The intermediate presentation
   of Love, as the grand efflux from the inner, spiritual life, gives the
   main theme of St. John, and it is of this that Augustin delights to
   speak in these discourses. The life of an intelligent being is in
   conscious dependence on God. In the fullest sense, "in Him we live."
   Death and life are among the striking contrasts named in the epistle:
   "the death," "the life,"--"the death that is truly death, the life that
   is truly life." This life is in Christ. He not only brings it and
   imparts it, but He is "our Life." The living and life-giving Christ is
   manifested in this epistle, and also the death that exists where there
   is no union, by love, to Him. The Life, eternal (to distinguish it from
   the life that now is, the life bounded by sense and time), is not mere
   prolongation of existence. We must use sensuous images in order to
   apprehend the idea, but we are to remember that they are not realities
   in the spiritual order. The life which Christ gives, enabling men to
   have life in Him, cannot exist apart from Himself; His seal remains in
   them, and He abides in them. The "life eternal," while future as to its
   full realization, is present, is begun here and now. "He that believeth
   on the Son hath eternal life," and its possession is matter of actual
   knowledge to those who have this life; "we know that we abide in Him
   and He in us" (1 John v. 13). It is a life which unites heaven and
   earth, bringing into this stage of being "the powers of the world to
   come." A life that satisfies, while it enkindles desire and aspiration:
   it gives strength to bear present ills in the joyous and assured hope
   of "a life beyond life."]--J.H.M.

   [2435] 1 John iv. 16.

   [2436] Hom. in Ev. xi. 5.

   [2437] Ps. xvi. 2.

   [2438] Luke xv. 4, 5.
     __________________________________________________________________

   Homily IX.

   1 John IV. 17-21

   "Herein is love made perfect in us, that we may have boldness in the
   day of judgment: because as He is, so are we in this world. There is no
   fear in love; but perfect love casteth out fear: because fear hath
   torment. He that feareth is not made perfect in love. Let us love Him,
   because He first loved us. If a man say, I love God, and hateth his
   brother, he is a liar: for he that loveth not his brother whom he
   seeth, how can he love God whom he seeth not? And this commandment have
   we from Him, That he who loveth God love his brother also."

   1. Ye remember, beloved, that of the epistles of John the apostle the
   last past remains to be handled by us and expounded to you, as the Lord
   vouchsafes. Of this debt then we are mindful: and ye ought to be
   mindful of your claim. For indeed this same charity, which in this
   epistle is chiefly and almost alone commended, at once maketh us most
   faithful in paying our debts, and you most sweet in exacting your
   rights. I have said, most sweet in exacting, because where charity is
   not, he that exacts is bitter: but where charity is, both he that
   exacts is sweet, and he of whom it is exacted, although he undertakes
   some labor, yet charity makes the very labor to be almost no labor, and
   light. Do we not see how, even in dumb and irrational animals, where
   the love is not spiritual but carnal and natural, with great affection
   the mother yields herself to her young ones when they will have the
   milk which is their right: and however impetuously the suckling rushes
   at the teats, yet that is better for the mother than that it should not
   suck nor exact that which of love is due? Often we see great calves
   driving their heads at the cow's udders with a force that almost lifts
   up the mother's body, yet does she not kick them off; nay, if the young
   one be not there to suck, the lowing of the dam calls for it to come to
   the teats. If then there be in us that spiritual charity of which the
   apostle saith, "I became small in the midst of you even as a nurse
   cherishing her young ones;" [2439] we love you the more when ye are
   exacting. We like not the sluggish, because for the languid ones we are
   afraid. We have been obliged, however, to intermit the continuous
   reading of this epistle, because of certain stated lessons coming
   between, which must needs be read on their holy days, and the same
   preached upon. Let us now come back to the order which was interrupted;
   and what remains, holy brethren, receive ye with all attention. I know
   not whether charity could be more magnificently commended to us, than
   that it should be said, "Charity is God." [2440] Brief praise, yet
   mighty praise: brief in utterance, mighty in meaning! How soon is it
   said, "Love is God!" This also is short: if thou count it, it is one:
   if thou weigh it, how great is it! "Love is God, and he that dwelleth,"
   saith he, "in love, dwelleth in God, and God dwelleth in him." Let God
   be thy house, and be thou an house of God; dwell in God, and let God
   dwell in thee. God dwelleth in thee, that He may hold thee: thou
   dwellest in God, that thou mayest not fall; for thus saith the apostle
   of this same charity, "Charity never falleth." [2441] How should He
   fall whom God holdeth?

   2. "Herein is our love made perfect in us that we may have boldness in
   the day of judgment: because as He is, so are we in this world." [2442]
   He tells how each may prove himself, what progress charity has made in
   him or rather what progress he has made in charity. For if charity is
   God, God is capable neither of proficiency nor of deficiency: that
   charity is said to be making proficiency in thee, means only that thou
   makest proficiency in it. Ask therefore what proficiency thou hast made
   in charity, and what thine heart will answer thee, that thou mayest
   know the measure of thy profiting. For he has promised to show us in
   what we may know Him, and hath said, "In this is love made perfect in
   us." Ask, in what? "That we have boldness in the day of judgment."
   Whoso hath boldness in the day of judgment, in that man is charity made
   perfect. What is it to have boldness in the day of judgment? Not to
   fear lest the day of judgment should come. There are men who do not
   believe in a day of judgment; these cannot have boldness in a day which
   they do not believe will come. Let us pass these: may God awaken them,
   that they may live; why speak we of the dead? They do not believe that
   there will be a day of judgment; they neither fear nor desire what they
   do not believe. Some man has begun to believe in a day of judgment: if
   he has begun to believe, he has also begun to fear. But because he
   fears as yet, because he hath not yet boldness in the day of judgment,
   not yet is charity in that man made perfect. But for all that, is one
   to despair? In whom thou seest the beginning, why despairest thou of
   the end? What beginning do I see? (sayest thou.) That very fear. Hear
   the Scripture: "The fear of the Lord is the beginning of wisdom."
   [2443] Well then, he has begun to fear the day of judgment: by fearing
   let him correct himself, let him watch against his enemies, i.e. his
   sins; let him begin to come to life again inwardly, and to mortify his
   members which are upon the earth, as the apostle saith, "Mortify your
   members which are upon the earth." [2444] By the members upon earth he
   means spiritual wickedness: [2445] for he goes on to expound it,
   "Covetousness, uncleanness," [2446] and the rest which he there follows
   out. Now in proportion as this man who has begun to fear the day of
   judgment, mortifies his members which are upon the earth, in that
   proportion the heavenly members rise up and are strengthened. But the
   heavenly members are all good works. As the heavenly members rise up,
   he begins to desire that which once he feared. Once he feared lest
   Christ should come and find in him the impious whom He must condemn;
   now he longs for Him to come, because He shall find the pious man whom
   He may crown. Having now begun to desire Christ's coming, the chaste
   soul which desires the embrace of the Bridegroom renounces the
   adulterer, becomes a virgin within by faith, hope, and charity. Now
   hath the man boldness in the day of judgment: he fights not against
   himself when he prays, "Thy kingdom come." [2447] For he that fears
   lest the kingdom of God should come, fears lest his prayer be heard.
   How can he be said to pray, who fears lest his prayer be heard? But he
   that prays with boldness of charity, wishes now that He may come. Of
   this same desire said one in the Psalm, "And thou, Lord, how long?
   Turn, Lord, and deliver my soul." [2448] He groaned at being so put
   off. For there are men who with patience submit to die; but there are
   some perfect who with patience endure to live. What do I mean? When a
   person still desires this life, that person, when the day of death
   comes, patiently endures death: he struggles against himself that he
   may follow the will of God, and in his mind desires that which God
   chooseth, not what man's will chooseth: from desire of the present life
   there comes a reluctance against death, but yet he takes to him
   patience and fortitude, that he may with an even mind meet death; he
   dies patiently. But when a man desires, as the apostle saith, "to be
   dissolved and to be with Christ," [2449] that person, not patiently
   dies, but patiently lives, delightedly dies. See the apostle patiently
   living, i.e. how with patience he here, not loves life, but endures it.
   "To be dissolved," saith he, "and to be with Christ, is far better: but
   to continue in the flesh is necessary for your sakes." Therefore,
   brethren, do your endeavor, settle it inwardly with yourselves to make
   this your concern, that ye may desire the day of judgment. No otherwise
   is charity proved to be perfect, but only when one has begun to desire
   that day. But that man desires it, who hath boldness in it, whose
   conscience feels no alarm in perfect and sincere charity.

   3. "In this is His love perfected in us, that we may have boldness in
   the day of judgment." Why shall we have boldness? "Because as He is are
   we also in this world." Thou hast heard the ground of thy boldness:
   "Because as He is," saith the apostle, "are we also in this world."
   Does he not seem to have said something impossible? For is it possible
   for man to be as God? I have already expounded to you that "as" is not
   always said of equality, but is said of a certain resemblance. For how
   sayest thou, As I have ears, so has my image? Is it quite so? and yet
   thou sayest "so, as." If then we were made after God's image, why are
   we not so as God? Not unto equality, but relatively to our measure.
   Whence then are we given boldness in the day of judgment? "Because as
   He is, are we also in this world." We must refer this to the same
   charity, and understand what is meant. The Lord in the Gospel saith,
   "If ye love them that love you, what reward shall ye have? do not the
   publicans this?" [2450] Then what would He have us do? "But I say unto
   you, Love your enemies, and pray for them that persecute you." If then
   He bids us love our enemies, whence brings He an example to set before
   us? From God Himself: for He saith, "That ye may be the children of
   your Father which is in heaven." How doth God this? He loveth His
   enemies, "Who maketh His sun to rise upon the good and the bad, and
   raineth upon the just and the unjust." If this then be the perfection
   unto which God inviteth us, that we love our enemies as He loved His;
   this is our boldness in the day of judgment, that "as He is, so are we
   also in this world:" because, as He loveth His enemies in making His
   sun to rise upon good and bad, and in sending rain upon the just and
   unjust, so we, since we cannot bestow upon them sun and rain, bestow
   upon them our tears when we pray for them.

   4. Now therefore concerning this same boldness, let us see what he
   says. Whence do we understand that charity is perfect? "There is no
   fear in charity." [2451] Then what say we of him that has begun to fear
   the day of judgment? If charity in him were perfect, he would not fear.
   For perfect charity would make perfect righteousness, and he would have
   nothing to fear: nay rather he would have something to desire; that
   iniquity may pass away, and God's kingdom come. So then, "there is no
   fear in charity." But in what charity? Not in charity begun: in what
   then? "But perfect charity," saith he, "casteth out fear." Then let
   fear make the beginning, because "the fear of the Lord is the beginning
   of wisdom." Fear, so to say, prepares a place for charity. But when
   once charity has begun to inhabit, the fear which prepared the place
   for it is cast out. For in proportion as this increases, that
   decreases: and the more this comes to be within, is the fear cast out.
   Greater charity, less fear; less charity, greater fear. But if no fear,
   there is no way for charity to come in. As we see in sewing, the thread
   is introduced by means of the bristle; [2452] the bristle first enters,
   but except it come out the thread does not come into its place: so fear
   first occupies the mind, but the fear does not remain there, because it
   enters only in order to introduce charity. When once there is the sense
   of security in the mind, what joy have we both in this world and in the
   world to come! Even in this world, who shall hurt us, being full of
   charity? See how the apostle exults concerning this very charity: "Who
   shall separate us from the charity of Christ? shall tribulation, or
   distress, or persecution, or famine, or nakedness, or peril, or sword?"
   [2453] And Peter saith: "And who is he that will harm you, if ye be
   followers [2454] of that which is good?--There is no fear in love; but
   perfect love casteth out fear: because fear hath torment." [2455] The
   consciousness of sins torments the heart: justification has not yet
   taken place. There is that in it which itches, which pricks.
   Accordingly in the Psalm what saith he concerning this same perfection
   of righteousness? "Thou hast turned for me my mourning into joy: Thou
   hast put off my sackcloth, and girded me with gladness; to the end that
   my glory may sing to thee, and that I be not pricked." [2456] What is
   this, "That I be not pricked?" That there be not that which shall goad
   my conscience. Fear doth goad: but fear not thou: charity enters in,
   and she heals the wound that fear inflicts. The fear of God so wounds
   as doth the leech's knife; [2457] it takes away the rottenness, and
   seems to make the wound greater. Behold, when the rottenness was in the
   body, the wound was less, but perilous: then comes the knife; the wound
   smarted less than it smarts now while the leech is cutting it. It
   smarts more while he is operating upon it than it would if it were not
   operated upon; it smarts more under the healing operation, but only
   that it may never smart when the healing is effected. Then let fear
   occupy thine heart, that it may bring in charity; let the cicatrice
   succeed to the leech's knife. He is such an Healer, that the cicatrices
   do not even appear: only do thou put thyself under His hand. For if
   thou be without fear, thou canst not be justified. It is a sentence
   pronounced by the Scriptures; "For he that is without fear, cannot be
   justified." [2458] Needs then must fear first enter in, that by it
   charity may come. Fear is the healing operation: charity, the sound
   condition. "But he that feareth is not made perfect in love." Why?
   "Because fear hath torment;" just as the cutting of the surgeon's knife
   hath torment.

   5. But there is another sentence, which seems contrary to this if it
   have not one that understands. [2459] Namely, it is said in a certain
   place of the Psalms, "The fear of the Lord is chaste, enduring
   forever." [2460] He shows us an eternal fear, but a chaste. But if he
   there shows us an eternal fear, does this epistle perchance contradict
   him, when it saith, "There is no fear in love, but perfect love casteth
   out fear?" Let us interrogate both utterances of God. One is the
   Spirit, though the books two, though the mouths two, though the tongues
   two. For this is said by the mouth of John, that by the mouth of David:
   but think not that the Spirit is more than one. If one breath fills two
   pipes [of the double-flute], cannot one Spirit fill two hearts, move
   two tongues? But if two pipes filled by one breathing sound in unison,
   can two tongues filled with the Spirit or Breathing of God make a
   dissonance? There is then an unison there, there is a harmony, only it
   requires one that can hear. Behold, this Spirit of God hath breathed
   into and filled two hearts, hath moved two tongues: and we have heard
   from the one tongue, "There is no fear in love; but perfect love
   casteth out fear;" we have heard from the other, "The fear of the Lord
   is chaste, enduring for ever." How is this? The notes seem to jar. Not
   so: rouse thine ears: mark the melody. It is not without cause that in
   the one place there is added that word, chaste, in the other it is not
   added: but because there is one fear which is called chaste, and there
   is another fear which is not called chaste. Let us mark the difference
   between these two fears, and so understand the harmony of the flutes.
   How are we to understand, or how to distinguish? Mark, my beloved.
   There are men who fear God, lest they be cast into hell, lest haply
   they burn with the devil in everlasting fire. This is the fear which
   introduces charity: but it comes that it may depart. For if thou as yet
   fearest God because of punishments, not yet dost thou love Him whom
   thou in such sort fearest. Thou dost not desire the good things, but
   art afraid of the evil things. Yet because thou art afraid of the evil
   things, thou correctest thyself and beginnest to desire the good
   things. When once thou hast begun to desire the good, there shall be in
   thee the chaste fear. What is the chaste fear? The fear lest thou lose
   the good things themselves. Mark! It is one thing to fear God lest He
   cast thee into hell with the devil, and another thing to fear God lest
   He forsake thee. The fear by which thou fearest lest thou be cast into
   hell with the devil, is not yet chaste; for it comes not from the love
   of God, but from the fear of punishment: but when thou fearest God lest
   His presence forsake thee, thou embracest Him, thou longest to enjoy
   God Himself.

   6. One cannot better explain the difference between these two fears,
   the one which charity casteth out, the other chaste, which endureth for
   ever, than by putting the case of two married women, one of whom, you
   may suppose, is willing to commit adultery, delights in wickedness,
   only fears lest she be condemned by her husband. She fears her husband:
   but because she yet loves wickedness, that is the reason why she fears
   her husband. To this woman, the presence of her husband is not grateful
   but burdensome; and if it chance she live wickedly, she fears her
   husband, lest he should come. Such are they that fear the coming of the
   day of judgment. Put the case that the other loves her husband, that
   she feels that she owes him chaste embraces, that she stains herself
   with no uncleanness of adultery; she wishes for the presence of her
   husband. And how are these two fears distinguished? The one woman
   fears, the other also fears. Question them: they seem to make one
   answer: question the one, Dost thou fear thine husband? she answers, I
   do. Question the other, whether she fears her husband; she answers, I
   do fear him. The voice is one, the mind diverse. Now then let them be
   questioned, Why? The one saith, I fear my husband, lest he should come:
   the other saith, I fear my husband, lest he depart from me. The one
   saith, I fear to be condemned: the other, I fear to be forsaken. Let
   the like have place in the mind of Christians, and thou findest a fear
   which love casteth out, and another fear, chaste, enduring for ever.

   7. Let us speak then first to these who fear God, just in the manner of
   that woman who delights in wickedness; namely, she fears her husband
   lest he condemn her; to such let us first speak. O soul, which fearest
   God lest He condemn thee, just as the woman fears, who delights in
   wickedness: fears her husband, lest she be condemned by her husband: as
   thou art displeased at this woman, so be displeased at thyself. If
   perchance thou hast a wife, wouldest thou have thy wife fear thee thus,
   that she be not condemned by thee? that delighting in wickedness, she
   should be repressed only by the weight of the fear of thee, not by the
   condemnation of her iniquity? Thou wouldest have her chaste, that she
   may love thee, not that she may fear thee. Show thyself such to God, as
   thou wouldest have thy wife be to thee. And if thou hast not yet a
   wife, and wishest to have one, thou wouldest have her such. And yet
   what are we saying, brethren? That woman, whose fear of her husband is
   to be condemned by her husband, perhaps does not commit adultery, lest
   by some means or other it come to her husband's knowledge, and he
   deprive her of this temporal light of life: now the husband can be
   deceived and kept in ignorance; for he is but human, as she is who can
   deceive him. She fears him, from whose eyes she can be hid: and dost
   thou not fear the face ever upon thee of thine Husband? "The
   countenance of the Lord is against them that do evil." [2461] She
   catches at her husband's absence, and haply is incited by the delight
   of adultery; and yet she saith to herself, I will not do it: he indeed
   is absent, but it is hard to keep it from coming in some way to his
   knowledge. She restrains herself, lest it come to the knowledge of a
   mortal man, one who, it is also possible, may never know it, who, it is
   also possible, may be deceived, so that he shall esteem a bad woman to
   be good, esteem her to be chaste who is an adulteress: and dost thou
   not fear the eyes of Him whom no man can deceive? thou not fear the
   presence of Him who cannot be turned away from thee? Pray God to look
   upon thee, and to turn His face away from thy sins; "Turn away Thy face
   from my sins." [2462] But whereby dost thou merit that He should turn
   away His face from thy sins, if thou turn not away thine own face from
   thy sins? For the same voice saith in the Psalm: "For I acknowledge
   mine iniquity, and my sin is ever before me." [2463] Acknowledge thou,
   and He forgives. [2464]

   8. We have addressed that soul which hath as yet the fear which
   endureth not for ever, but which love shuts out and casts forth: let us
   address that also which hath now the fear which is chaste, enduring for
   ever. Shall we find that soul, think you, that we may address it? think
   you, is it here in this congregation? is it, think you, here in this
   chancel? [2465] think you, is it here on earth? It cannot but be, only
   it is hidden. Now is the winter: within is the greenness in the root.
   Haply we may get at the ears of that soul. But wherever that soul is,
   oh that I could find it, and instead of its giving ear to me, might
   myself give ear to it! It should teach me something, rather than learn
   of me! An holy soul, a soul of fire, and longing for the kingdom of
   God: that soul, not I address, but God Himself doth address, and thus
   consoleth while patiently it endures to live here on earth: "Thou
   wouldest that I should even now come, and I know that thou wishest I
   should even now come: I know what thou art, such that without fear thou
   mayest wait for mine advent; I know that is a trouble to thee: but do
   thou even longer wait, endure; I come, and come quickly." But to the
   loving soul the time moves slowly. Hear her singing, like a lily as she
   is from amid the thorns; hear her sighing and saying, "I will sing, and
   will understand in a faultless [2466] way: when will thou come unto
   me?" [2467] But in a faultless way well may she not fear; because
   "perfect love casteth out fear." And when He is come to her embrace,
   still she fears, but [2468] in the manner of one that feels secure.
   What does she fear? She will beware and take heed to herself against
   her own iniquity, that she sin not again: not lest she be cast into the
   fire, but lest she be forsaken by Him. And there shall be in in
   her--what? the "chaste fear, enduring for ever." We have heard the two
   flutes sounding in unison. That speaks of fear, and this speaks of
   fear: but that, of the fear with which the soul fears lest she be
   condemned; this, of the fear with which the soul fears lest she be
   forsaken. [2469] That is the fear which charity casteth out: this, the
   fear that endureth for ever.

   9. "Let us love, [2470] because He first loved us." [2471] For how
   should we love, except He had first loved us? By loving we became
   friends: but He loved us as enemies, that we might be made friends. He
   first loved us, and gave us the gift of loving Him. We did not yet love
   Him: by loving we are made beautiful. If a man deformed and
   ill-featured love a beautiful woman, what shall he do? Or what shall a
   woman do, if, being deformed and ill-featured and black-complexioned,
   she love a beautiful man? By loving can she become beautiful? Can he by
   loving become handsome? He loves a beautiful woman, and when he sees
   himself in a mirror, he is ashamed to lift up his face to her his
   lovely one of whom he is enamored. What shall he do that he may be
   beautiful? Does he wait for good looks to come? Nay rather, by waiting
   old age is added to him, and makes him uglier. There is nothing then to
   do, there is no way to advise him, but only that he should restrain
   himself, and not presume to love unequally: or if perchance he does
   love her, and wishes to take her to wife, in her let him love chastity,
   not the face of flesh. But our soul, my brethren, is unlovely by reason
   of iniquity: by loving God it becomes lovely. What a love must that be
   that makes the lover beautiful! But God is always lovely, never
   unlovely, never changeable. Who is always lovely first loved us; and
   what were we when He loved us but foul and unlovely? But not to leave
   us foul; no, but to change us, and of unlovely make us lovely. How
   shall we become lovely? By loving Him who is always lovely. As the love
   increases in thee, so the loveliness increases: for love is itself the
   beauty of the soul. "Let us love, because He first loved us." Hear the
   apostle Paul: "But God showed His love in us, in that while we were yet
   sinners, Christ died for us:" [2472] the just for the unjust, the
   beautiful for the foul. How find we Jesus beautiful? "Thou art
   beauteous in loveliness surpassing the sons of men; grace is poured
   upon thy lips." [2473] Why so? Again see why it is that He is fair;
   "Beauteous in loveliness surpassing the sons of men:" because "In the
   beginning was the Word, and the Word was with God, and the Word was
   God." [2474] But in that He took flesh, He took upon Him, as it were,
   thy foulness, i.e. thy mortality, that He might adapt Himself to thee,
   and become suited to thee, and stir thee up to the love of the
   beauteousness within. Where then in Scripture do we find Jesus uncomely
   and deformed, as we have found Him comely and "beauteous in loveliness
   surpassing the sons of men?" where find we Him also deformed? Ask
   Esaias: "And we saw Him, and He had no form nor comeliness." [2475]
   There now are two flutes which seem to make discordant sounds: howbeit
   one Spirit breathes into both. By this it is said, "Beauteous in
   loveliness surpassing the sons of men:" by that it is said in Esaias,
   "We saw Him, and He had no form nor comeliness." By one Spirit are both
   flutes filled, they make no dissonance. Turn not away thine ears, apply
   the understanding. Let us ask the apostle Paul, and let him expound to
   us the unison of the two flutes. Let him sound to us the note,
   "Beauteous in loveliness surpassing the sons of men.--Who, being in the
   form of God, thought it not robbery to be equal with God." [2476] Let
   him sound to us also the note, "We saw Him, and He had no form nor
   comeliness.--He made Himself of no reputation, taking upon Him the form
   of a servant, made in the likeness of men, and in fashion found as man.
   He had no form nor comeliness," that He might give thee form and
   comeliness. What form? what comeliness? The love which is in charity:
   [2477] that loving, thou mayest run; [2478] running, mayest love. Thou
   art fair now: but stay not thy regard upon thyself, lest thou lose what
   thou hast received; let thy regards terminate in Him by whom thou wast
   made fair. Be thou fair only to the end He may love thee. But do thou
   direct thy whole aim to Him, run thou to Him, seek His embraces, fear
   to depart from Him; that there may be in thee the chaste fear, which
   endureth for ever. "Let us love, because He first loved us."

   10. "If any man say, I love God." [2479] What God? [2480] wherefore
   love we? "Because He first loved us," and gave us to love. He loved us
   ungodly, to make us godly; loved us unrighteous, to make us righteous;
   loved us sick, to make us whole. Ask each several man; let him tell
   thee if he love God. He cries out, he confesses: I love, God knoweth.
   There is another question to be asked. "If any man say, I love God, and
   hateth his brother, he is a liar." By what provest thou that he is a
   liar? Hear. "For he that loveth not his brother whom he seeth, how can
   he love God whom he seeth not?" What then? does he that loves a
   brother, love God also? He must of necessity love God, must of
   necessity love Him that is Love itself. Can one love his brother, and
   not love Love? Of necessity he must love Love. What then? because he
   loves Love, does it follow that he loves God? Certainly it does follow.
   In loving Love, he loves God. Or hast thou forgotten what thou saidst a
   little while ago, "Love is God"? [2481] If "Love is God," whoso loveth
   Love, loveth God. Love then thy brother, and feel thyself assured. Thou
   canst not say, "I love my brother, but I do not love God." As thou
   liest, if thou sayest "I love God," when thou lovest not thy brother,
   so thou art deceived when thou sayest, I love my brother, if thou think
   that thou lovest not God. Of necessity must thou who lovest thy
   brother, love Love itself: but "Love is God:" therefore of necessity
   must he love God, whoso loveth his brother. But if thou love not the
   brother whom thou seest, how canst thou love God whom thou seest not?
   Why does he not see God? Because he has not Love itself. That he does
   not see God, is, because he has not love: that he has not love, is,
   because he loves not his brother. The reason then why he does not see
   God, is, that he has not Love. For if he have Love, he sees God, for
   "Love is God:" and that eye is becoming more and more purged by love,
   to see that Unchangeable Substance, in the presence of which he shall
   always rejoice, which he shall enjoy to everlasting, when he is joined
   with the angels. Only, let him run now, that he may at last have
   gladness in his own country. Let him not love his pilgrimage, not love
   the way: let all be bitter save Him that calleth us, until we hold Him
   fast, and say what is said in the Psalm: "Thou hast destroyed all that
   go a-whoring from Thee" [2482] --and who are they that go a-whoring?
   they that go away and love the world: but what shalt thou do? he goes
   on and says:--"but for me it is good to cleave to God." All my good is,
   to cling unto God, freely. For if thou question him and say, For what
   dost thou cling to Him? and he should say, That He may give me--Give
   thee what? It is He that made the heaven, He that made the earth: what
   shall He give thee? Already thou are cleaving to Him: find something
   better, and He shall give it thee.

   11. "For he that loveth not his brother whom he seeth, how can he love
   God whom he seeth not? And this commandment have we from Him, that he
   who loveth God love his brother also." [2483] Marvellous fine talk it
   was, that thou didst say, "I love God," and hatest thy brother! O
   murderer, how lovest thou God? Hast thou not heard above in this very
   epistle, "He that hateth his brother is a murderer"? [2484] Yea, but I
   do verily love God, however I hate my brother. Thou dost verily not
   love God, if thou hate thy brother. And now I make it good by another
   proof. This same apostle hath said, "He gave us commandment that we
   should love one another." How canst thou be said to love Him whose
   commandment thou hatest? Who shall say, I love the emperor, but I hate
   his laws? In this the emperor understands whether thou love him, that
   his laws be observed throughout the provinces. Our Emperor's law, what
   is it? "A new commandment give I unto you, that ye love one another."
   [2485] Thou sayest then, that thou lovest Christ: keep His commandment,
   and love thy brother. But if thou love not thy brother, how canst thou
   be said to love Him whose commandment thou despisest? Brethren, I am
   never satiated in speaking of charity in the name of the Lord. In what
   proportion ye have an insatiable desire of this thing, in that
   proportion we hope the thing itself is growing in you, and casting out
   fear, that so there may remain that chaste fear which is for ever
   permanent. Let us endure the world, endure tribulations, endure the
   stumbling-blocks of temptations. Let us not depart from the way; let us
   hold the unity of the Church, hold Christ, hold charity. Let us not be
   plucked away from the members of His Spouse, not be plucked away from
   faith, that we may glory in His coming: and we shall securely abide in
   Him, now by faith, then by sight, of whom we have so great earnest,
   even the gift of the Holy Spirit.
     __________________________________________________________________

   [2439] 1 Thess. ii. 7.

   [2440] 1 John iv. 16.

   [2441] 1 Cor. xiii. 8. Lit. piptei.

   [2442] 1 John iv. 17.

   [2443] Prov. i. 7; xv. 13.

   [2444] Col. iii. 5.

   [2445] Spiritualia nequitiæ.

   [2446] Eph. vi. 12.

   [2447] Matt. vi. 10.

   [2448] Ps. vi. 4. 5.

   [2449] Phil. i. 23, 24.

   [2450] Matt. v. 44-46.

   [2451] 1 John iv. 18.

   [2452] Per setam.

   [2453] Rom. viii. 35.

   [2454] 1 John iv. 18. Æmulatores.

   [2455] 1 Pet. iii. 13.

   [2456] Ps. xxx. 11, 12. Non compungar.

   [2457] Ferramentum.

   [2458] Ecclus. i. 28.

   [2459] Supra, Hom. xliii.

   [2460] Ps. xix. 9.

   [2461] Ps. xxxiv. 16.

   [2462] Ps. li. 9.

   [2463] Ps. li. 3.

   [2464] Agnosce tu, et ille ignoscit.

   [2465] Exedra. In Eusebius, this term denotes certain outer buildings
   of the Church, such as the baptistery, &c. Hist. Ecc. x. 4. Vales. ad
   Ens. de Vit. Const. iii. 50; Bingham, Antiq. viii. 3, sec. 1. But in
   St. Augustin it evidently means that part of the church in which the
   Bishop had his seat, the sanctuarium, or chancel; and with this agrees
   the use of the term in Vitruvius, v. Forcellini s. v. Comp. de Civ.
   Dei, xxii. 8, and Epist. (ad Alyp.) xxix. 8. Here the meaning is, Is
   such a soul present in this church? among the laity? among the clergy?

   [2466] Immaculata.

   [2467] Ps. ci. 1, 2.

   [2468] Securiter.

   [2469] Enarr. ii. in Ps. xxvi. sec. 9; xlix. sec. 3.

   [2470] agapomen.

   [2471] 1 John iv. 19.

   [2472] Rom. v. 8, 9.

   [2473] Ps. xlv. 2.

   [2474] John i. 1.

   [2475] Is. liii. 2.

   [2476] Phil. ii. 6, 7.

   [2477] Dilectionem charitatis.

   [2478] Cant. i. 4.

   [2479] 1 John iv. 20.

   [2480] Quem Deum? Ben. Ed. Louvain, reads it, Quem? Deum. But then the
   preceding Deum would be better omitted. "If any man say, I love--Whom?
   God."

   [2481] 1 John iv. 8, 16.

   [2482] Ps. lxxiii. 27, 28.

   [2483] 1 John iv. 20, 21.

   [2484] 1 John iii. 15.

   [2485] John xiii. 34.
     __________________________________________________________________

   Homily X.

   1 John V. 1-3

   "Whosoever believeth that Jesus is the Christ is born of God: and every
   one that loveth Him that begat Him, loveth Him also that is begotten of
   Him. By this we know that we love the children of God, because we love
   God, and do His commandments. For this is the love of God that we keep
   His commandments."

   1. I Suppose ye remember, those of you who were present yesterday, to
   what place in the course of this epistle our exposition has reached:
   namely, "He that loveth not his brother whom he seeth, how can he love
   God whom he seeth not? And this commandment have we from Him, That he
   who loveth God, love his brother also." [2486] Thus far we discoursed.
   Let us see then what comes next in order. "Whosoever believeth that
   Jesus is the Christ is born of God." [2487] Who is he that believeth
   not that Jesus is the Christ? He that does not so live as Christ
   commanded. For many say, "I believe:" but faith without works saveth
   not. Now the work of faith is Love, as Paul the apostle saith, "And
   faith which worketh by love." [2488] Thy past works indeed, before thou
   didst believe, were either none, or if they seemed good, were nothing
   worth. For if they were none, thou wast as a man without feet, or with
   sore feet unable to walk: but if they seemed good, before thou didst
   believe, thou didst run indeed, but by running aside from the way thou
   wentest astray instead of coming to the goal. It is for us, then, both
   to run, and to run in the way. He that runs aside from the way, runs to
   no purpose, or rather runs but to toil. He goes the more astray, the
   more he runs aside from the way. What is the way by which we run?
   Christ hath told us, "I am the Way." [2489] What the home to which we
   run? "I am the Truth." By Him thou runnest, to Him thou runnest, in Him
   thou restest. But, that we might run by Him, He reached even unto us:
   for we were afar off, foreigners in a far country. Not enough that we
   were in a far country, we were feeble also that we could not stir. A
   Physician, He came to the sick: a Way, He extended Himself to them that
   were in a far country. Let us be saved by Him, let us walk in Him. This
   it is to "believe that Jesus is the Christ," as Christians believe, who
   are not Christians only in name, but in deeds and in life, not as the
   devils believe. For "the devils also believe and tremble," [2490] as
   the Scripture tells us. What more could the devils believe, than that
   they should say, "We know who thou art, the Son of God?" [2491] What
   the devils said, the same said Peter also. When the Lord asked them who
   He was, and whom did men say that He was, the disciples made answer to
   Him, "Some say that thou art John the Baptist; some, Elias; and others,
   Jeremias, or one of the prophets. He saith unto them, But whom say ye
   that I am? And Peter answered and said, Thou art the Christ, the Son of
   the Living God." [2492] And this he heard from the Lord: "Blessed art
   thou, Simon Barjona; for flesh and blood hath not revealed it unto
   thee, but my Father which is in heaven." See what praises follow this
   faith. "Thou art Peter, and upon this rock I will build my Church."
   What meaneth, "Upon this rock I will build my Church"? Upon this faith;
   upon this that has been said, "Thou art the Christ, the Son of the
   Living God. Upon this rock," saith He, "I will build my Church." Mighty
   praise! So then, Peter saith, "Thou art the Christ, the Son of the
   Living God:" the devils also say, "We know who thou art, the Son of
   God, the Holy One of God." This Peter said, this also the devils: the
   words the same, the mind not the same. And how is it clear that Peter
   said this with love? Because a Christian's faith is with love, but a
   devil's without love. How without love? Peter said this, that he might
   embrace Christ; the devils said it, that Christ might depart from them.
   For before they said, "We know who thou art, the Son of God," they
   said, "What have we to do with thee? Why art thou come to destroy us
   before the time?" It is one thing then to confess Christ that thou
   mayest hold Christ, another thing to confess Christ that thou mayest
   drive Christ from thee. So then ye see, that in the sense in which he
   here saith, "Whoso believeth," it is a faith of one's own, not as one
   has a faith in common with many. Therefore, brethren, let none of the
   heretics say to you, "We also believe." For to this end have I given
   you an instance from the case of devils, that ye may not rejoice in the
   words of believing, but search well the deeds of the life.

   2. Let us see then what it is to believe in Christ; what to believe
   that Jesus, He is the Christ. He proceeds: "Whosoever believeth that
   Jesus is the Christ, is born of God." But what is it to believe that?
   "And every one that loveth Him that begat Him, loveth Him also that is
   begotten of Him." To faith he hath straightway joined love, because
   faith without love is nothing worth. With love, the faith of a
   Christian; without love, the faith of a devil: but those who believe
   not, are worse than devils, more stupid than devils. Some man will not
   believe in Christ: so far, he is not even upon a par with devils. A
   person does now believe in Christ, but hates Christ: he hath the
   confession of faith in the fear of punishment, not in love of the
   crown: thus the devils also feared to be punished. Add to this faith
   love, that it may become a faith such as the Apostle Paul speaks of, a
   "faith which worketh by love:" [2493] thou hast found a Christian,
   found a citizen of Jerusalem, found a fellow-citizen of the angels,
   found a pilgrim sighing in the way: join thyself to him, he is thy
   fellow-traveller, run with him, if indeed thou also art this. "Every
   one that loveth Him that begat Him, loveth Him also that is begotten of
   Him." Who "begat"? The Father. Who "is begotten"? The Son. What saith
   he then? "Every one that loveth the Father, loveth the Son."

   3. "In this we know that we love the sons of God." [2494] What is this,
   brethren? Just now he was speaking of the Son of God, not of sons of
   God: lo, here one Christ was set before us to contemplate, and we were
   told, "Whosoever believeth that Jesus is the Christ is born of God: and
   every one that loveth Him that begat," i.e. the Father, "loveth Him
   also that is begotten of Him," i.e. the Son, our Lord Jesus Christ. And
   he goes on: "In this we know that we love the sons of God;" as if he
   had been about to say, "In this we know that we love the Son of God."
   He has said, "the sons of God," whereas he was speaking just before of
   the Son of God--because the sons of God are the Body of the Only Son of
   God, and when He is the Head, we the members, it is one Son of God.
   Therefore, he that loves the sons of God, loves the Son of God, and he
   that loves the Son of God, loves the Father; nor can any love the
   Father except he love the Son, and he that loves the sons, loves also
   the Son of God. What sons of God? The members of the Son of God. And by
   loving he becomes himself a member, and comes through love to be in the
   frame of the body of Christ, so there shall be one Christ, loving
   Himself. For when the members love one another, the body loves itself.
   "And whether one member suffer, all the members suffer with it; or one
   member be honored, all the members rejoice with it." [2495] And then he
   goes on to say, "Now ye are the body of Christ, and members." John was
   speaking just before of brotherly love, and said, "He that loveth not
   his brother whom he seeth, how can he love God whom he seeth not?"
   [2496] But if thou lovest thy brother, haply thou lovest thy brother
   and lovest not Christ? How should that be, when thou lovest members of
   Christ? When therefore thou lovest members of Christ, thou lovest
   Christ; when thou lovest Christ, thou lovest the Son of God; when thou
   lovest the Son of God, thou lovest also the Father. The love therefore
   cannot be separated into parts. Choose what thou wilt love; the rest
   follow thee. Suppose thou say, I love God alone, God the Father. Thou
   liest: if thou lovest, thou lovest Him not alone; but if thou lovest
   the Father, thou lovest also the Son. Behold, sayest thou, I love the
   Father, and I love the Son: but this only, the Father God and the Son
   God, our Lord Jesus Christ, who ascended into heaven, and sitteth at
   the right hand of the Father, that Word by which all things were made,
   and "the Word was made flesh, and dwelt in us:" this alone I love. Thou
   liest; for if thou lovest the Head, thou lovest also the members; but
   if thou lovest not the members, neither lovest thou the Head. Dost thou
   not quake at the voice uttered by the Head from Heaven on behalf of His
   members, "Saul, Saul, why persecutest thou ME?" [2497] The persecutor
   of His members He called His persecutor: His lover, the lover of His
   members. Now what are His members, ye know, brethren: none other than
   the Church of God. "In this we know that we love the sons of God, in
   that we love God." And how? Are not the sons of God one thing, God
   Himself another? But he that loves God, loves His precepts. And what
   are the precepts of God? "A new commandment give I unto you, that ye
   love one another." [2498] Let none excuse himself by another love, for
   another love; so and so only is it with this love: as the love itself
   is compacted in one, so all that hang by it doth it make one, and as
   fire melts them down into one. It is gold: the lump is molten and
   becomes some one thing. But unless the fervor of charity be applied, of
   many there can be no melting down into one. "That we love God," by this
   "know we that we love the sons of God."

   4. And by what do we know that we love the sons of God? By this, "that
   we love God, and do His commandments." We sigh here, by reason of the
   hardness of doing the commandments of God. Hear what follows. O man, at
   what toilest thou in loving? In loving avarice. With toil is that loved
   which thou lovest: there is no toil in loving God. Avarice will enjoin
   thee labors, perils, sore hardships and tribulations; and thou wilt do
   its bidding. To what end? That thou mayest have that with which thou
   shalt fill thy chest, and lose thy peace of mind. Thou didst feel
   thyself haply more secure before thou hadst it, than since thou didst
   begin to have. See what avarice has enjoined thee. Thou hast filled
   thine house, and art in dread of robbers; hast gotten gold, lost thy
   sleep. See what avarice has enjoined thee. Do, and thou didst. What
   does God enjoin thee! Love me. Thou lovest gold, thou wilt seek gold,
   and perchance not find it: whoso seeks me, I am with him. Thou wilt
   love honor, and perchance not attain unto it: who ever loved me, and
   did not attain? God saith to thee, thou wouldest make thee a patron, or
   a powerful friend: thou seekest a way to his favor by means of another
   inferior. Love me, saith God to thee: favor with me is not had by
   making interest with some other: thy love itself makes me present to
   thee. What sweeter than this love, brethren? It is not without reason
   that ye heard just now in the Psalm, "The unrighteous told me of
   delights, [2499] but not as is Thy law, O Lord." [2500] What is the Law
   of God? The commandment of God. What is the commandment of God? That
   "new commandment," which is called new because it maketh new: "A new
   commandment give I unto you, that ye love one another." [2501] Hear
   because this is the law of God. The apostle saith, "Bear ye one
   another's burdens, and so shall ye fulfill the law of Christ." [2502]
   This, even this, is the consummation of all our works; Love. In it is
   the end: for this we run: to it we run; when we are come to it, we
   shall rest.

   5. Ye have heard in the Psalm, "I have seen the end of all perfection."
   [2503] He hath said, I have seen the end of all perfection: what had he
   seen? Think we, had he ascended to the peak of some very high and
   pointed mountain, and looked out thence and seen the compass of the
   earth, and the circles of the round world, and therefore said, "I have
   seen the end of all perfection"? If this be a thing to be praised, let
   us ask of the Lord eyes of the flesh so sharp-sighted, that we shall
   but require some exceeding high mountain on earth, that from its summit
   we may see the end of all perfection. Go not far: lo, I say to thee, it
   is here; ascend the mountain, and see the end. Christ is the Mountain;
   come to Christ: thou seest thence the end of all perfection. What is
   this end? Ask Paul: "But the end of the commandment is charity, from a
   pure heart, and a good conscience, and faith unfeigned:" [2504] and in
   another place, "Charity is the fullness," or fulfillment, "of the law."
   What so finished and terminated as "fullness"? For, brethren, the
   apostle here uses end in a way of praise. Think not of consumption, but
   of consummation. For it is in one sense that one says, I have finished
   my bread, in another, I have finished my coat. I have finished the
   bread, by eating it: the coat, by making it. In both places the word is
   "end," "finish:" but the bread is finished by its being consumed, the
   coat is finished by being made: the bread, so as to be no more; the
   coat, so as to be complete. Therefore in this sense take ye also this
   word, end, when the Psalm is read and ye hear it said, "On the end, a
   Psalm of David." [2505] Ye are for ever hearing this in the Psalms, and
   ye should know what ye hear. What meaneth, "On the end"?--"For Christ
   is the end of the law unto every one that believeth." [2506] And what
   meaneth, "Christ is the end"? Because Christ is God, and "the end of
   the commandment is charity," and "Charity is God:" because Father and
   Son and Holy Ghost are One. There is He the End to thee; elsewhere He
   is the Way. Do not stick fast in the way, and so never come to the end.
   Whatever else thou come to, pass beyond it, until thou come to the end.
   What is the end? It is good for me to "hold me fast in God." [2507]
   Hast thou laid fast hold on God? thou hast finished the way: thou shalt
   abide in thine own country. Mark well! Some man seeks money: let not it
   be the end to thee: pass on, as a traveller in a strange land. But if
   thou love it, thou art entangled by avarice; avarice will be shackles
   to thy feet: thou canst make no more progress. Pass therefore this
   also: seek the end. Thou seekest health of the body: still do not stop
   there. For what is it, this health of the body, which death makes an
   end of, which sickness debilitates, a feeble, mortal, fleeting thing?
   Seek that, indeed, lest haply ill-health hinder thy good works: but for
   that very reason, the end is not there, for it is sought in order to
   something else. Whatever is sought in order to something else, the end
   is not there: whatever is loved for its own sake, and freely, the end
   is there. Thou seekest honors; perchance seekest them in order to do
   something, that thou mayest accomplish something, and so please God:
   love not the honor itself, lest thou stop there. Seekest thou praise?
   If thou seek God's, thou doest well; if thou seek thine own, thou doest
   ill; thou stoppest short in the way. But behold, thou art loved, art
   praised: think it not joy when in thyself thou art praised; be thou
   praised in the Lord, that thou mayest sing, "In the Lord shall my soul
   be praised." [2508] Thou deliverest some good discourse, and thy
   discourse is praised. Let it not be praised as thine, the end is not
   there. If thou set the end there, there is an end of thee: but an end,
   not that thou be perfected, but that thou be consumed. Then let not thy
   discourse be praised as coming from thee, as being thine. But how
   praised? As the Psalm saith, "In God will I praise the discourse, in
   God will I praise the word." [2509] Hereby shall that which there
   follows come to pass in thee: "In God have I hoped, I will not fear
   what man can do unto me." [2510] For when all things that are thine are
   praised in God, no fear lest thy praise be lost, since God faileth not.
   Pass therefore this also.

   6. See, brethren, how many things we pass, in which is not the end.
   These we use as by the way; we take as it were our refreshment at the
   halting places on our journey, and pass on. [2511] Where then is the
   end? "Beloved, we are sons of God, and it hath not yet appeared what we
   shall be;" [2512] here is this said, in this epistle. As yet then, we
   are on the way; as yet, wherever we come, we must pass on, until we
   attain unto some end. "We know that when He shall appear, we shall be
   like Him, for we shall see Him as He is. That is the end; there
   perpetual praising, there Alleluia [2513] always without fail. This,
   then is the end he has spoken of in the Psalm: "I have seen the end of
   all perfection:" [2514] and as though it were said to him, What is the
   end thou hast seen? "Thy commandment, exceeding broad." This is the
   end: the breadth of the commandment. The breadth of the commandment is
   charity, because where charity is, there are no straits. In this
   breadth, this wide room, was the apostle when he said, "Our mouth is
   open to you, O ye Corinthians, our heart is enlarged: ye are not
   straitened in us." [2515] In this, then, is "Thy commandment exceeding
   broad." What is the broad commandment? "A new commandment give I unto
   you, that ye love one another." Charity, then, is not straitened.
   Wouldest thou not be straitened here on earth? Dwell in the broad room.
   For whatever man may do to thee, he shall not straiten thee; because
   thou lovest that which man cannot hurt: lovest God, lovest the
   brotherhood, lovest the law of God, lovest the Church of God: it shall
   be for ever. Thou laborest here on earth, but thou shalt come to the
   promised enjoyment. Who can take from thee that which thou lovest? If
   no man can take from thee that which thou lovest, secure thou sleepest:
   or rather secure thou watchest, lest by sleeping thou lose that which
   thou lovest. For not without reason is it said, "Enlighten mine eyes,
   lest at any time I sleep in death." [2516] They that shut their eyes
   against charity, fall asleep in the lusts of carnal delights. Be
   wakeful, therefore. For then are the delights, to eat, to drink, to
   wanton in luxury, to play, to hunt; these vain pomps all evils follow.
   Are we ignorant that they are delights? who can deny that they delight?
   But more beloved is the law of God. Cry against such persuaders: "The
   unrighteous have told me of delights: but not so as is thy law, O
   Lord." [2517] This delight remaineth. Not only remaineth as the goal to
   which thou mayest come, but also calleth thee back when thou fleest.

   7. "For this is the love of God, that we keep His commandments." [2518]
   Already ye have heard, "On these two commandments hang all the law and
   the prophets." See how He would not have thee divide thyself over a
   multitude of pages: "On these two commandments hang all the law and the
   prophets." On what two commandments? "Thou shalt love the Lord thy God
   with all thy heart, and with all thy soul, and with all thy mind. And,
   thou shalt love thy neighbor as thyself. On these two commandments hang
   all the law and the prophets." [2519] See here of what commandments
   this whole epis tle talks. Therefore hold fast love, and set your minds
   at rest. Why fearest thou lest thou do evil to some man? Who does evil
   to the man he loves? Love [2520] thou: it is impossible to do this
   without doing good. But it may be, thou rebukest? Kindness [2521] does
   it, not fierceness. But it may be thou beatest? For discipline thou
   dost this; because thy kindness of love [2522] will not let thee leave
   him undisciplined. And indeed there come somehow these different and
   contrary results, that sometimes hatred uses winning ways, and charity
   shows itself fierce. A person hates his enemy, and feigns friendship
   for him: he sees him doing some evil, he praises him: he wishes him to
   go headlong, wishes him to go blind over the precipice of his lusts,
   haply never to return; he praises him, "For the sinner is praised in
   the desires of his soul;" [2523] he applies to him the unction of
   adulation; behold, he hates, and praises. Another sees his friend doing
   something of the same sort; he calls him back; if he will not hear, he
   uses words even of castigation, he scolds, he quarrels: [2524] there
   are times when it comes to this, that one must even quarrel! Behold,
   hatred shows itself winningly gentle, and charity quarrels! Stay not
   thy regard upon the words of seeming kindness, or the seeming cruelty
   of the rebuke; look into the vein [2525] they come from; seek the root
   whence they proceed. The one is gentle and bland that he may deceive,
   the other quarrels that he may correct. Well then, it is not for us,
   brethren, to enlarge your heart: obtain from God the gift to love one
   another. Love all men, even your enemies, not because they are your
   brethren, but that they may be your brethren; that ye may be at all
   times on fire with brotherly love, whether toward him that is become
   thy brother, or towards thine enemy, so that, by being beloved, he may
   become thy brother. Wheresoever ye love a brother, ye love a friend.
   Now is he with thee, now is he knit to thee in unity, yea catholic
   unity. If thou art living aright, thou lovest a brother made out of an
   enemy. But thou lovest some man who has not yet believed Christ, or, if
   he have believed, believes as do the devils: thou rebukest his vanity.
   Do thou love, and that with a brotherly love: he is not yet a brother,
   but thou lovest to the end he may be a brother. Well then, all our love
   is a brotherly love, towards Christians, towards all His members. The
   discipline of charity, my brethren, its strength, flowers, fruit,
   beauty, pleasantness, food, drink, meat, embracing, hath in it no
   satiety. If it so delight us while in a strange land, in our own
   country how shall we rejoice!

   8. Let us run then, my brethren, let us run, and love Christ. What
   Christ? Jesus Christ. Who is He? The Word of God. And how came He to
   the sick? "The Word was made flesh, and dwelt in us." [2526] It is
   complete then, which the Scripture foretold, "Christ must suffer, and
   rise again the third day from the dead." [2527] His body, where is it?
   His members, where toil they? Where must thou be, that thou mayest be
   under thine Head? "And that repentance and remission of sins be
   preached in His name through all nations, beginning at Jerusalem."
   [2528] There let thy charity be spread abroad. Christ saith, and the
   Psalm, i.e. the Spirit of God, "Thy commandment is exceeding broad:"
   and forsooth some man will have charity to be confined to Africa!
   Extend thy charity over the whole earth if thou wilt love Christ, for
   Christ's members are over all the earth. If thou lovest but a part,
   thou art divided: if thou art divided, thou art not in the body; if
   thou art not in the body, thou art not under the Head. What profiteth
   it thee that thou believest [2529] and blasphemest? Thou adorest Him in
   the Head, blasphemest Him in the Body. He loves His Body. If thou hast
   cut thyself off from His Body, the Head hath not cut itself off from
   its Body. To no purpose dost thou honor me, cries thine Head to thee
   from on high, to no purpose dost thou honor me. It is all one as if a
   man would kiss thine head and tread upon thy feet: perchance with
   nailed boots he would crush thy feet, while he will clasp thy head and
   kiss it: wouldest thou not cry out in the midst of the words with which
   he honors thee, and say, What art thou doing, man? thou treadest on me.
   Thou wouldest not mean, Thou treadest on my head; for the head he
   honored; but more would the head cry out for the members trodden upon,
   than for itself because it was honored. Does not the head itself cry
   out, I will none of thine honor; do not tread on me? Now say if thou
   canst, How have I trodden upon thee? say that to the head: I wanted to
   kiss thee, I wanted to embrace thee. But seest thou not, O fool, that
   what thou wouldest embrace does in virtue of a certain unity, which
   knits the whole frame together, reach to that which thou treadest upon?
   Above [2530] thou honorest me, beneath [2531] thou treadest upon me.
   That on which thou treadest pains more than that which thou honorest
   rejoiceth. In what sort does the tongue cry out? "It hurts me." It
   saith not, "It hurts my foot," but, "It hurts me," saith it. O tongue,
   who has touched thee? who has struck? who has goaded? who has pricked?
   No man, but I am knit together with the parts that are trodden upon.
   How wouldest thou have me not be pained, when I am not separate?

   9. Our Lord Jesus Christ, then, ascending into heaven on the fortieth
   day, did for this reason commend to us His Body where it would continue
   to lie, because He saw that many would honor Him for that He is
   ascended into heaven: and saw that their honoring Him is useless if
   they trample upon His members here on earth. And lest any one should
   err, and, while he adored the Head in heaven should trample upon the
   feet on earth, He told us where would be His members. For being about
   to ascend, He spake His last words on earth: after those same words He
   spake no more on earth. The Head about to ascend into heaven commended
   to us His members on earth and departed. Thenceforth thou findest not
   Christ speaking on earth; thou findest Him speaking, but from heaven.
   And even from heaven, why? Because His members on earth were trodden
   upon. For to the persecutor Saul He said from on high, "Saul, Saul, why
   persecutest thou me?" [2532] I am ascended into heaven, but still I lie
   on earth: here I sit at the right hand of the Father, but there I yet
   hunger, thirst, and am a stranger. In what manner then did He commend
   to us His Body, when about to ascend into heaven? When the disciples
   asked Him, saying, "Lord, wilt thou at this time present [2533]
   thyself, and when shall be the kingdom of Israel?" [2534] He made
   answer, now at the point to depart, "It is not for you to know the time
   which the Father hath put in His own power: but ye shall receive
   strength of the Holy Ghost coming upon you, and ye shall be witnesses
   to me." See where His Body is spread abroad, see where He will not be
   trodden upon: "Ye shall be witnesses to me, unto Jerusalem, and unto
   Judea, and even unto all the earth." Lo, where I lie that am ascending!
   For I ascend, because I am the Head: my Body lies yet beneath. Where
   lies? Throughout the whole earth. Beware thou strike not, beware thou
   hurt not, beware thou trample not: these be the last words of Christ
   about to go into heaven. Look at a sick man languishing on his bed,
   lying in his house, and worn out with sickness, at death's door, his
   soul as it were even now between his teeth: who, anxious, it may be,
   about something that is dear to him, which he greatly loves, and it
   comes into his mind, calls his heirs, and says to them, I pray you, do
   this. He, as it were, detains his soul by a violent effort, that it may
   not depart ere those words be made sure. When he has dictated those
   last words, he breathes out his soul, he is borne a corpse to the
   sepulchre. His heirs, how do they remember the last words of the dying
   man? How, if one should stand up and say to them, Do it not: what would
   they say? "What? shall I not do that which my father, in the act of
   breathing out his soul, commanded me with his last breath, the last
   word of his that sounded in my ears when my father was departing this
   life? Whatever other words of his I may not regard, his last have a
   stronger hold upon me: since which I never saw him more, never more
   heard speech of his." Brethren, think with Christian hearts; if to the
   heirs of a man, his words spoken when about to go to the tomb are so
   sweet, so grateful, so weighty, what must we account of the last words
   of Christ, spoken not when about to go back to the tomb, but to ascend
   into heaven! As for the man who lived and is dead, his soul is hurried
   off to other places, his body is laid in the earth, and whether these
   words of his be done or not, makes no difference to him: he has now
   something else to do, or something else to suffer: either in Abraham's
   bosom he rejoices, or in eternal fire he longs for a drop of water,
   while his corpse lies there senseless in the sepulchre; and yet the
   last words of the dying man are kept. What have those to look for, who
   keep not the last words of Him that sitteth in heaven, who seeth from
   on high whether they be despised or not despised? The words of Him, who
   said, "Saul, Saul, why persecutest thou Me?" who keeps account, unto
   the judgment, of all that He seeth His members suffer?

   10. And what have we done, say they? We are the persecuted, not the
   persecutors. Ye are the persecutors, O wretched men. In the first
   place, in that ye have divided the Church. Mightier the sword of the
   tongue than the sword of steel. Agar, Sarah's maid, was proud, and she
   was afflicted by her mistress for her pride. That was discipline, not
   punishment. [2535] Accordingly, when she had gone away from her
   mistress, what said the angel to her? "Return to thy mistress." [2536]
   Then, O carnal soul, like a proud bond-woman, suppose thou have
   suffered any trouble for discipline' sake, why ravest thou? "Return to
   thy mistress," hold fast the peace of the Church. [2537] Lo, the
   gospels are pro duced, we read where the Church is spread abroad: men
   dispute against us, and say to us, "Betrayers!" [2538] Betrayers of
   what? Christ commendeth to us His Church, and thou believest not: shall
   I believe thee, when thou revilest my parents? Wouldest thou that I
   should believe thee about the "betrayers"? Do thou first believe
   Christ. What is worth believing? Christ is God, thou art man: which
   ought to be believed first? Christ has spread His Church abroad over
   all the earth: I say it--despise me: the gospel speaks--beware. What
   saith the gospel? "It behoved Christ to suffer, and to rise again from
   the dead on the third day, and that repentance and remission of sins
   should be preached in His name." [2539] Where remission of sins, there
   the Church is. How the Church? Why, to her it was said, "To thee I will
   give the keys of the kingdom of heaven, and whatsoever thou shalt loose
   on earth shall be loosed in heaven, and whatsoever thou shalt bind on
   earth shall be bound in heaven." [2540] Where is this remission of sins
   spread abroad? "Through all nations, beginning at Jerusalem." Lo,
   believe Christ! But, because thou art well aware that if thou shalt
   believe Christ, thou wilt not have anything to say about "betrayers,"
   thou wilt needs have me to believe thee when thou speakest evil against
   my parents, rather than thyself believe what Christ foretold!

   *        *          *          *          *          *
   *          *

   [The remainder of the Homily is wanting in all the manuscripts. It
   seems also that St. Augustin was hindered from completing the
   exposition of the entire epistle, as he had undertaken to do: at least
   Possidius specifies this work under the title, "In Epist. Joannis ad
   Parthos Tractatus decem," and it is scarcely likely that the whole of
   the fifth chapter was expounded in this tenth Homily.--Of the
   "Sermons," there are none upon the remaining part of this epistle: the
   following extracts from other works of St. Augustin will supply what
   will be most desiderated: namely, his exposition of the text on "the
   Three Witnesses," of "the sin unto death," and of the twentieth verse].
     __________________________________________________________________

   [2486] 1 John iv. 20, 21.

   [2487] 1 John v. i.

   [2488] Gal. v. 6.

   [2489] John xiv. 6.

   [2490] James ii. 19.

   [2491] Matt. viii. 29; Mark i. 24.

   [2492] Matt. xvi. 13-18.

   [2493] Gal. v. 6.

   [2494] 1 John iv. 2.

   [2495] 1 Cor. xii. 26, 27.

   [2496] 1 John iv. 20.

   [2497] Acts ix. 4.

   [2498] John xiii. 34.

   [2499] Delectationes, LXX. adoleschias. Vulg. fabulationes.

   [2500] Ps. cxix. 85.

   [2501] John xiii. 34.

   [2502] Gal. vi. 2.

   [2503] Consummationis. Ps. cxix. 96.

   [2504] 1 Tim. i. 5.

   [2505] Enarr. in Ps. iv. 1, etc.

   [2506] Rom. xiii. 10.

   [2507] Ps. lxxiii. 28.

   [2508] Ps. xxxiv. 2.

   [2509] Ps. lvi. 10. (Enarr. in v. 4, sec. 7.)

   [2510] Ps. lvi. 11.

   [2511] Supra.

   [2512] 1 John iii. 2.

   [2513] Supra.

   [2514] Ps. cxix. 96.

   [2515] 2 Cor. vi. 11, 12.

   [2516] Ps. xiii. 3.

   [2517] Ps. cxix. 85.

   [2518] 1 John iv. 3.

   [2519] Matt. xxii. 37-40.

   [2520] Dilige.

   [2521] Amor.

   [2522] Amor ipsius dilectionis.

   [2523] Ps. x. 3.

   [2524] Litigat.

   [2525] Venam, supra.

   [2526] John i. 14.

   [2527] Luke xxiv. 46.

   [2528] Luke xxiv. 47.

   [2529] Credis in Bened.

   [2530] Susum.

   [2531] Jusum.

   [2532] Acts ix. 4.

   [2533] Præsentaberis, Supra.

   [2534] Acts i. 6-8.

   [2535] Supra.

   [2536] Gen. xvi. 4-9.

   [2537] Dominicam pacem.

   [2538] Traditores.

   [2539] Luke xxiv. 47.

   [2540] Matt. xvi. 19.
     __________________________________________________________________

   Contra Maximinum, lib. ii. c. 22 §. 3.

   1 Joann. v. 7, 8. Tres sunt testes; spiritus, et aqua, et sanguis; et
   tres unum sunt. [2541]

   I would not have thee mistake that place in the epistle of John the
   apostle where he saith, "There are three witnesses: the Spirit, and the
   water, and the blood: and the three are one." Lest haply thou say that
   the Spirit and the water and the blood are diverse substances, and yet
   it is said, "the three are one:" for this cause I have admonished thee,
   that thou mistake not the matter. For these are mystical expressions,
   [2542] in which the point always to be considered is, not what the
   actual things are, but what they denote as signs: since they are signs
   of things, and what they are in their essence is one thing, what they
   are in their signification another. If then we understand the things
   signified, we do find these things to be of one substance. Thus, if we
   should say, the rock and the water are one, meaning by the Rock,
   Christ; by the water, the Holy Ghost: who doubts that rock and water
   are two different substances? yet because Christ and the Holy Spirit
   are of one and the same nature, therefore when one says, the rock and
   the water are one, this can be rightly taken in this behalf, that these
   two things of which the nature is diverse, are signs of other things of
   which the nature is one. Three things then we know to have issued from
   the Body of the Lord when He hung upon the tree: first, the spirit: of
   which it is written, "And He bowed the head and gave up the spirit:"
   [2543] then, as His side was pierced by the spear, "blood and water."
   Which three things if we look at as they are in themselves, they are in
   substance several and distinct, and therefore they are not one. But if
   we will inquire into the things signified by these, there not
   unreasonably comes into our thoughts the Trinity itself, which is the
   One, Only, True, Supreme God, Father and Son and Holy Ghost, of whom it
   could most truly be said, "There are Three Witnesses, and the Three are
   One:" so that by the term Spirit we should understand God the Father to
   be signified; as indeed it was concerning the worshipping of Him that
   the Lord was speaking, when He said, "God is a Spirit:" [2544] by the
   term, blood, the Son; because "the Word was made flesh:" [2545] and by
   the term water, the Holy Ghost; as, when Jesus spake of the water which
   He would give to them that thirst, the evangelist saith, "But this said
   He of the Spirit which they that believed on Him were to receive."
   [2546] Moreover, that the Father, Son, and Holy Ghost are "Witnesses,"
   who that believes the Gospel can doubt, when the Son saith, "I am one
   that bear witness of myself, and the Father that sent me, He beareth
   witness of me." [2547] Where, though the Holy Ghost is not men tioned,
   yet He is not to be thought separated from them. Howbeit neither
   concerning the Spirit hath He kept silence elsewhere, and that He too
   is a witness hath been sufficiently and openly shown. For in promising
   Him He said, "He shall bear witness of me." [2548] These are the "Three
   Witnesses," and the Three are One, because of one substance. But
   whereas, the signs by which they were signified came forth from the
   Body of the Lord, herein they figured the Church preaching the Trinity,
   that it hath one and the same nature: since these Three in threefold
   manner signified are One, and the Church that preacheth them is the
   Body of Christ. In this manner then the three things by which they are
   signified came out from the Body of the Lord: like as from the Body of
   the Lord sounded forth the command to "baptize the nations in the Name
   of the Father and of the Son and of the Holy Ghost." [2549] "In the
   name:" not, In the names: for "these Three are One," and One God is
   these Three. And if in any other way this depth of mystery which we
   read in John's epistle can be expounded and understood agreeably with
   the Catholic faith, which neither confounds nor divides the Trinity,
   neither believes the substances diverse nor denies that the persons are
   three, it is on no account to be rejected. For whenever in Holy
   Scriptures in order to exercise the minds of the faithful any thing is
   put darkly, it is to be joyfully welcomed if it can be in many ways but
   not unwisely expounded.
     __________________________________________________________________

   [2541] The clause of "the Three Heavenly Witnesses," v. 7, appears to
   be wholly unknown to St. Augustin: a circumstance left unexplained by
   Mill, who asserts that copies which had the clause "abounded in Africa"
   in the interval between St. Cyprian and the close of the fifth century.

   [2542] Sacramenta.

   [2543] John xix. 30, 34.

   [2544] John iv. 24.

   [2545] John i. 14.

   [2546] John vii. 39.

   [2547] John viii. 18.

   [2548] John xv. 26.

   [2549] Matt. xxviii. 19.
     __________________________________________________________________

   De Sermone Domini in Monte, lib. i. 22, § 73.

   1 Joann. v. 16. Si quis scit peccare fratrem suum peccatum non ad
   mortem, postulabit, et dabit illi Dominus vitam qui peccat non ad
   mortem; est autem peccatum ad mortem; non pro illo dico ut roget.

   But what presses harder upon the present question [in the Lord's
   command of praying for enemies and persecutors] is that saying of the
   apostle John, "If any man know that his brother sinneth a sin not unto
   death, he shall ask, and the Lord will give life to that man who
   sinneth not unto death: but there is a sin unto death: not for that do
   I say that he should ask." For it manifestly shows that there are some
   "brethren" whom we are not commanded to pray for, whereas the Lord bids
   us pray even for our persecutors. Nor can this question be solved
   except we acknowledge, that there are some sins in brethren that are
   worse than the sin of enemies in persecuting. That "brethren" mean
   Christians, may be proved by many texts of Holy Writ; the plainest,
   however, is that of the apostle which he puts thus: "For the
   unbelieving husband is sanctified in the wife, and the unbelieving wife
   is sanctified in the brother." [2550] For he has not added our; but
   thought it plain enough, when by the term brother he spake of the
   Christian that should have an unbelieving wife. And accordingly he says
   just afterwards, "But if the unbelieving depart, let her depart: but a
   brother or sister is not put under servitude in a matter of this sort."
   The "sin," therefore, of a brother, "unto death," I suppose to be when,
   after the acknowledging of God through the grace of our Lord Jesus
   Christ, one fights against the brotherhood, and is set on by the
   fire-brands of hatred [2551] against the very grace through which he
   was reconciled to God. [2552] But "a sin not unto death" is when a
   person, not having alienated his love from his brother, yet through
   some infirmity of mind may have failed to exhibit the due offices of
   brotherhood. Wherefore, on the one hand, the Lord on the cross said,
   "Father, forgive them, for they know not what they do," [2553] since
   they had not yet, by being made partakers of the grace of the Holy
   Spirit, entered into the fellowship of holy brotherhood; and blessed
   Stephen in the Acts of the Apostles prays for them who are stoning him;
   [2554] because they had not yet believed Christ, and were not fighting
   against that grace of communion. On the other hand, the apostle Paul
   does not pray for Alexander, and the reason I suppose, is, that this
   man was a brother, and had sinned "unto death," i.e. by opposing the
   brotherhood in a spirit of hatred. [2555] Whereas for such as had not
   broken off the bonds of love, but had given way through fear, he prays
   that they may be forgiven. For so he says: "Alexander the coppersmith
   did me much evil: the Lord reward him according to his works: of whom
   be thou ware also; for he hath greatly withstood our words." [2556]
   Then he subjoins for whom he prays, saying, "At my first answer no man
   stood with me, but all men forsook me: I pray God that it may not be
   laid to their charge." This difference of sins it is that distinguishes
   Judas with his treason from Peter with his denial. Not that to him who
   repenteth there is to be no forgiveness: lest we go against that
   sentence of the Lord, in which He commands always to forgive the
   brother who asks his brother's forgiveness: [2557] but that the
   mischief of that sin is, that the man cannot submit to the humiliation
   of begging for pardon, even when he is forced by his evil conscience
   both to acknowledge and to publish his sin. For when Judas had said, "I
   have sinned, in that I have betrayed the innocent blood," [2558] he
   went and hanged himself in desperation, rather than pray for
   forgiveness in humiliation. Wherefore it makes a great difference, what
   sort of repentance God forgives. For many are much quicker than others
   to confess that they have sinned, and are angry with themselves in such
   sort that they vehemently wish they had not sinned, while yet they
   cannot lay down their pride, and submit to have the heart humbled and
   broken so as to implore pardon: a state of mind which one may well
   believe to be, for the greatness of their sin, a part of their already
   begun damnation.

   And this, perhaps, it is "to sin against the Holy Ghost:" [2559] i.e.
   through malice and envy to fight against brotherly charity after
   receiving the grace of the Holy Spirit: that sin which the Lord saith
   hath no forgiveness, either here or in the world to come. . . . For the
   Lord in saying to the Pharisees, "Whosoever shall speak an evil word
   against the Son of Man," [2560] &c., may have meant to warn them to
   come to the grace of God, and having received it, not to sin as they
   have now sinned. For now they have spoken an evil word against the Son
   of Man, and it may be forgiven them, if they be converted and believe
   and receive the Holy Spirit: which when they have received, if they
   will then have ill-will against the brotherhood and oppose the grace
   they have received, there is no forgiveness for them, either in this
   world or in the world to come.
     __________________________________________________________________

   [2550] 1 Cor. vii. 14, 15.

   [2551] Invidentiæ.

   [2552] In the Retractations, i. 7, he remarks on this passage: "I have
   not positively affirmed it to be so, for I have said, I suppose:' still
   it should have been added, if in this so wicked perversity of mind he
   departs this life:' since we have certainly no right to despair of any
   ever so wicked man so long as he is in this life, and it cannot be
   unwise to pray for that man of whom we do not despair." Comp. Serm.
   lxxi. 21.

   [2553] Luke xxiii. 34.

   [2554] Acts vii. 59.

   [2555] So the traditional interpretation of the Greeks in OEcumenius.
   "This alone' is the sin unto death,' viz. sin which has no thought of
   repentance: which sin Judas being diseased withal, was brought to
   eternal death." Especially (he adds) the sin of an unforgiving spirit,
   impenitently persisted in: "For the ways of the resentful are unto
   death," saith Solomon (Prov. xii. 28, LXX ). So Theophylact.--The
   Scholia ap Matthäi, p. 146, 230: " The sin unto death' is, when a
   person having sinned is callous in impenitence." Comp. S. Hilar. Tr. in
   Ps. cxl. sec. 8.

   [2556] 2 Tim. iv. 14-16.

   [2557] Luke xvii. 3.

   [2558] Matt. xxvii. 4, 5.

   [2559] Comp. Serm. lxxi. Scholl. ap Matthäi, p. 230. "By the sin unto
   death,' he means the blasphemy against the Holy Ghost, i.e., against
   the Godhead," p. 147. "Some say that it is the blasphemy against the
   Holy Ghost, the sin of misbelief (kakopistias)."

   [2560] Matt. xii. 24-33.
     __________________________________________________________________

   Liber de Correptione et Gratia, § 35.

   By this grace such is the liberty they receive, that although as long
   as they live here they have to fight against the lusts of sins, and are
   overtaken by some sins for which they must daily pray, "Forgive us our
   debts," yet they no longer serve the sin which is unto death, of which
   the apostle John saith, "There is a sin unto death, I do not say that
   he shall ask for that." Concerning which sin (since it is not
   expressed) many different opinions may be formed: but I affirm that sin
   to be the forsaking until death [2561] the "faith which worketh by
   love."
     __________________________________________________________________

   [2561] So in the Retractations, supra, note b. Si in hac tam scelerata
   mentis perversitate finierit hanc vitam: "unto death," in the sense,
   "until death."
     __________________________________________________________________

   Contra Maximinum. lib. ii. c. 14, § 2, 3.

   1 Joann. v. 20. "Ut simus in vero Filio ejus Jesu Christo; ipse est
   verus Deus et vita æterna." [2562]

   When ye read, "That we may be in His true Son Jesus Christ," think of
   the "true Son" of God. But this Son ye in no wise think to be the true
   Son of God, if ye deny Him to be begotten of the substance of the
   Father. For was He already Son of Man and by gift of God became Son of
   God, begotten indeed of God, but by grace, not by nature? Or, though
   not Son of Man, yet was He some sort of creature which, by God's
   changing it, was converted into Son of God? If you mean nothing of this
   sort, then was He either begotten of nothing, or of some substance. But
   thou hast relieved us from all fear of having to suppose that you
   affirm the Son of God to be of nothing, for thou hast declared that
   this is not your meaning. Therefore, He is of some substance. If not of
   the substance of the Father, then of what? Tell me. But ye cannot find
   any other . . . Consequently, the Father and the Son are of one and the
   same substance. This is the Homöusion . . . . In the Scriptures both
   you and we read, "That we may be in His true Son Jesus Christ; He is
   the true God and Eternal Life." Let both parties yield to such weighty
   evidence. Tell us then, whether this "true Son" of God, discriminated
   as He is by the property of this name from those who are sons by grace,
   [2563] be of no substance or of some substance. Thou sayest, "I do not
   say that He is of no substance, lest I should say that He is of
   nothing." He is therefore of some substance: I ask, of what? If not of
   the substance of the Father, seek another. If thou findest not another,
   as indeed thou canst find none at all, then acknowledge it to be the
   Father's, and confess the Son Homöusios, "of one substance with the
   Father." Flesh is begotten of flesh, the Son of flesh is begotten of
   the substance of the flesh. Set aside corruption, reject from the eye
   of the mind all carnal passions, and behold "the invisible things of
   God understood by the means of the things that are made." [2564]
   Believe that the Creator who hath given flesh power to beget flesh, who
   hath given parents power of the substance of the flesh to generate
   "true sons" of flesh, much more had power to beget a "true Son" of His
   own substance, and to have one substance with the true Son, the
   spiritual incorruption remaining and carnal corruption being altogether
   alien therefrom. [2565]
     __________________________________________________________________

   [2562] St. Hilary de Trin. vi. 43, cites the passage with additions, of
   which there are no traces in the mss. and other authorities; Quia
   scimus quod Filius Dei venit et concarnatus est propter nos, et, passus
   est, et resurgens de mortuis assumpsit nos, et dedit nobis intellectum
   optimum, ut intelligamus verum, et simus in vero filio ejus Jesu
   Christo: hic est verus [Deus om.], et vita æterna, et resurrectio
   nostra: and it is remarkable that his contemporary Faustinus (the
   Luciferian) in his work de Trinitate, gives the passage totidem verbis,
   except that it is doubtful whether he read verus Deus, and that after
   resurrectio nostra he adds in ipso.--Vulg. et simus in vero Filio ejus.
   Hic est verus Deus, et vita æterna. In the Greek the second en to is
   omitted by St Cyril, Alex. St. Basil, adv. Eunom. and others; and this
   is the received reading of the Latins.--There is no certain evidence to
   show how the text was interpreted by the ante-Nicene Fathers. St.
   Athanasius Orat. c. Arian. iii. 24, sec. 4; 25, sec. 16; iv. 9, init.
   and St. Basil adv. Eunom. iv. p. 294, unhesitatingly refer the houtos
   to the nearest antecedent: "And we are in Him the True," (even) "in His
   Son Jesus Christ: this" (Jesus Christ) "is the True God and eternal
   Life:" and the Latin Fathers from St. Hilary and St. Ambrose downward
   allege the text as an explicit declaration of the true Godhead of the
   Son.--St. Epiphanius Ancorat c. 4, seems to have read in his copy,
   houtos estin ho alethinos kai zoe aionios, omitting Theos (as Hilary):
   for he says: "And though the epithet Very God' (theos alethinos) is not
   added," i.e. though this houtos, meaning Jesus Christ, is not expressly
   called the true God (as in v. 20, where he seems to have had in his
   copy the reading alethinon Theon), "we do but accumulate madness if we
   dare to blaspheme and to say that the Son is not Very God. For it is
   enough that in the One [who is so called] we take in the whole Trinity,
   and from the Father [as Very God] understand the Son also to be Very
   God."

   [2563] Serm. cxl. 3 "Seek in the Epistle of this same John what he hath
   said of Christ. Believe' (credamus) saith he, on His true Son Jesus
   Christ, He is the True God and Eternal Life!' What meaneth, True God
   and Eternal Life?' The True Son' of God is the True God and Eternal
   Life.' Why has he said, On His True Son?' Because God hath many sons,
   therefore He was to be distinguished by adding that He was the True
   Son.' Not just by saying that He is the Son, but by adding, as I said,
   that He is the True Son': He was to be distinguished because of the
   many sons whom God hath. For we are sons by grace, He by Nature. We,
   made such by the Father through Him; He, what the Father is, Himself is
   also: what God is, are we also?"

   [2564] Rom i. 20.

   [2565] Serm. cxxxix. 3, 4.
     __________________________________________________________________

   Collatio cum Maximino, § 14.

   If He is begotten, He is Son: if He is Son, He is the "true Son,"
   because Only-Begotten. For we also are called sons: He Son by nature,
   we sons by grace . . . To say that because He is begotten, He is of
   another nature, is to deny that He is the "true Son." Now we have the
   Scripture: "That we may be in His true Son Jesus Christ; He is the true
   God and Eternal Life." [2566] Why "true God"? because "true Son" of
   God. For if He has given to animals this property, that what they beget
   shall be none other than what they themselves are: man begets man, dog
   begets dog, and should God not beget God? If then He is of the same
   substance, why callest thou Him less? Is it because when a human father
   begets a son, though human beget human, yet greater begets less? If so,
   then let us wait for Christ to grow as human beings grow whom human
   beings beget! [2567] But if Christ, ever since He was begotten (and
   this was not in time but from eternity), is what He is, and yet is less
   than the Father, at that rate the human condition is the better of the
   two: for a human being at any rate can grow, and has the property of
   sooner or later attaining to the age, to the strength of the father;
   but He never: then how is He a "true Son"?
     __________________________________________________________________

   [2566] C. Serm. Arian, sec. 1.

   [2567] C. Maximin. i. 5.
     __________________________________________________________________

   De Trinitate, lib. i. 6, § 9.

   And if the Son be not of the same substance as the Father, then is He a
   made substance: if a made substance, then not "all things were made by
   Him:" but, "all things were made by Him;" [2568] therefore, He is of
   one and the same substance with the Father. And therefore, not only
   God, but True (or, Very) God. Which the same John doth most openly
   affirm in his epistle: "Scimus quod Filius Dei venerit et dederit nobis
   intellectum ut cognoscamus verum Deum, et simus in vero Filio ejus Jesu
   Christo. Hic est verus Deus et vita æterna." "We know that the Son of
   God is come; and hath given us an understanding that we may (learn to)
   know the True God, [2569] and may be in His true Son Jesus Christ. This
   is the True God and Eternal Life."

   10. Hence also by consequence we understand, that what the apostle Paul
   saith, "Who only hath immortality," [2570] he saith not merely of the
   Father, but of the One and Only God, which the Trinity itself is. For
   neither is the "Eternal Life" itself mortal in respect of any
   mutability: and consequently, since the Son of God "is Eternal Life,"
   He also is to be understood together with the Father, where it is said,
   "Who only hath immortality."
     __________________________________________________________________

   [2568] John i. 2.

   [2569] So ton alethinon Theon. St. Basil, St. Cyril. Al. Vers. Arab.
   Aeth. Cod. Al. (ALEThEINONThN, which abbreviated manner of writing may
   explain the omission) and several other mss. Beda, verum Deum.
   Facundus: quod est verum (to alethinon).

   [2570] 1 Tim. i. 16.
     __________________________________________________________________
     __________________________________________________________________
     __________________________________________________________________

   St. AUGUSTIN:

   two books

   of

   soliloquies.

   translated by

   rev. charles c. starbuck, a.m.,

   andover, mass.
     __________________________________________________________________

   Preface to Soliloquies.

   The two books of the Soliloquia were, by the statement of the author
   himself (Lib. I. 17), written in his thirty-third year. They were
   therefore written immediately after his baptism, evidently in the rural
   retreat of Cassiacum, in Upper Italy, belonging to his friend
   Verecundus, to which we know that he retreated for awhile after he had
   been received into the Church. It is therefore his earliest Christian
   work. And as it is early, so it is raw. His new-found faith struggles
   to justify itself through an intricate course of reasoning, in which he
   confuses helplessly the forms of logic with the substance of truth.
   However, though crude, his essential characteristics appear distinctly
   in it; his power of reasoning, his wide observation of fundamental
   facts, and of mental processes and experiences, his love of his
   friends, and above all of Alypius, his ardent aspirations after
   supernal light, his deep devotion, which, however, has not availed to
   subdue the artificialities of rhetoric into childlike simplicity.

   He expresses in the work a longing for continued support to his tender
   faith from Ambrose, who, however, is described as having temporarily
   withdrawn into some Trans-alpine seclusion, where Augustin complains
   that he hardly knows how to reach him even by a letter.

   He appears in the work as yet undetermined as to the form and course of
   his future life. The vast services he was to render the Church do not
   appear even to glimmer on his mind. Indeed, the life of leisure,
   devoted only, with some chosen friends, to the abstract contemplation
   of God, which forms his ideal, shows how very faintly penetrated he yet
   was by the Christian idea of serviceableness, as, in fact, there is in
   the Soliloquia very little that is distinctively Christian, either in
   doctrine or experience. But all the greatness of his following life
   lies shut up in his pliancy to the will of God, here expressed, and in
   his conviction that the God whom Christ reveals is the one true God.

   In his Retractationes he recalls a few sentences of this work, one,
   which he seems to regard as inadvertently so expressed as to be capable
   of a Sabellian turn; another, which he regards as savoring too much of
   a Gnostic or Neo-Platonic abhorrence of matter; and another, in which
   he treats the effects of mental discipline as Plato does, supposing it
   to bring out into distinctness knowledge already possessed and
   forgotten. In the Retractationes he gives the true explanation, namely,
   that the mind is so constituted, that by the light of the Eternal
   Reason present in it, it is capable according to its measure of
   apprehending truths of which it had never before laid hold.

   I have endeavored, in the rendering, to avail myself, wherever
   requisite, of the elder idioms of our tongue, which appear more
   germane, both to the matter and manner of St. Augustin, than the
   unmellowed English of the nineteenth century.
     __________________________________________________________________

   two books of soliloquies.

   ------------------------

   Book I.

   As I had been long revolving with myself matters many and various, and
   had been for many days sedulously inquiring both concerning myself and
   my chief good, or what of evil there was to be avoided by me: suddenly
   some one addresses me, whether I myself, or some other one, within me
   or without, I know not. For this very thing is what I chiefly toil to
   know. There says then to me, let us call it Reason,--Behold, assuming
   that you had discovered somewhat, to whose charge would you commit it,
   that you might go on with other things? A. To the memory, no doubt. R.
   But is the force of memory so great as to keep safely everything that
   may have been wrought out in thought? A. It hardly could, nay indeed it
   certainly could not. R. Therefore you must write. But what are you to
   do, seeing that your health recoils from the labor of writing? nor will
   these things bear to be dictated, seeing they consent not but with
   utter solitude. A. True. Therefore I am wholly at a loss what to say.
   R. Entreat of God health and help, that you may the better compass your
   desires, and commit to writing this very petition, that you may be the
   more courageous in the offspring of your brain. Then, what you discover
   sum up in a few brief conclusions. Nor care just now to invite a crowd
   of readers; it will suffice if these things find audience among the few
   of thine own city.

   2. O God, Framer of the universe, grant me first rightly to invoke
   Thee; then to show myself worthy to be heard by Thee; lastly, deign to
   set me free. God, through whom all things, which of themselves were
   not, tend to be. God, who withholdest from perishing even that which
   seems to be mutually destructive. God, who, out of nothing, hast
   created this world, which the eyes of all perceive to be most
   beautiful. God, who dost not cause evil, but causest that it be not
   most evil. God, who to the few that flee for refuge to that which truly
   is, showest evil to be nothing. God, through whom the universe, even
   taking in its sinister side, is perfect. God, from whom things most
   widely at variance with Thee effect no dissonance, since worser things
   are included in one plan with better. God, who art loved, wittingly or
   unwittingly, by everything that is capable of loving. God, in whom are
   all things, to whom nevertheless neither the vileness of any creature
   is vile, nor its wickedness harmful, nor its error erroneous. God, who
   hast not willed that any but the pure should know the truth. God, the
   Father of truth, the Father of wisdom, the Father of the true and
   crowning life, the Father of blessedness, the Father of that which is
   good and fair, the Father of intelligible light, the Father of our
   awakening and illumination, the Father of the pledge by which we are
   admonished to return to Thee.

   3. Thee I invoke, O God, the Truth, in whom and from whom and through
   whom all things are true which anywhere are true. God, the Wisdom, in
   whom and from whom and through whom all things are wise which anywhere
   are wise. God, the true and crowning Life, in whom and from whom and
   through whom all things live, which truly and supremely live. God, the
   Blessedness, in whom and from whom and through whom all things are
   blessed, which anywhere are blessed. God, the Good and Fair, in whom
   and from whom and through whom all things are good and fair, which
   anywhere are good and fair. God, the intelligible Light, in whom and
   from whom and through whom all things intelligibly shine, which
   anywhere intelligibly shine. God, whose kingdom is that whole world of
   which sense has no ken. God, from whose kingdom a law is even derived
   down upon these lower realms. God, from whom to be turned away, is to
   fall: to whom to be turned back, is to rise again: in whom to abide, is
   to stand firm. God, from whom to go forth, is to die: to whom to
   return, is to revive: in whom to have our dwelling, is to live. God,
   whom no one loses, unless deceived: whom no one seeks, unless stirred
   up: whom no one finds, unless made pure. God, whom to forsake, is one
   thing with perishing; towards whom to tend, is one thing with living:
   whom to see is one thing with having. God, towards whom faith rouses
   us, hope lifts us up, with whom love joins us. God, through whom we
   overcome the enemy, Thee I entreat. God, through whose gift it is, that
   we do not perish utterly. God, by whom we are warned to watch. God, by
   whom we distinguish good from ill. God, by whom we flee evil, and
   follow good. God, through whom we yield not to calamities. God, through
   whom we faithfully serve and benignantly govern. God, through whom we
   learn those things to be another's which aforetime we accounted ours,
   and those things to be ours which we used to account as belonging to
   another. God, through whom the baits and enticements of evil things
   have no power to hold us. God, through whom it is that diminished
   possessions leave ourselves complete. God, through whom our better good
   is not subject to a worse. God, through whom death is swallowed up in
   victory. God, who dost turn us to Thyself. God, who dost strip us of
   that which is not, and arrayest us in that which is. God, who dost make
   us worthy to be heard. God, who dost fortify us. God, who leadest us
   into all truth. God, who speakest to us only good, who neither
   terrifiest into madness nor sufferest another so to do. God, who
   callest us back into the way. God, who leadest us to the door of life.
   God, who causest it to be opened to them that knock. God, who givest us
   the bread of life. God, through whom we thirst for the draught, which
   being drunk we never thirst. God, who dost convince the world of sin,
   of righteousness, and of judgment. God, through whom it is that we are
   not commoved by those who refuse to believe. God, through whom we
   disapprove the error of those, who think that there are no merits of
   souls before Thee. God, through whom it comes that we are not in
   bondage to the weak and beggarly elements. God, who cleansest us, and
   preparest us for Divine rewards, to me propitious come Thou.

   4. Whatever has been said by me, Thou the only God, do Thou come to my
   help, the one true and eternal substance, where is no discord, no
   confusion, no shifting, no indigence, no death. Where is supreme
   concord, supreme evidence, supreme steadfastness, supreme fullness, and
   life supreme. Where nothing is lacking, nothing redundant. Where
   Begetter and Begotten are one. God, whom all things serve, that serve,
   to whom is compliant every virtuous soul. By whose laws the poles
   revolve, the stars fulfill their courses, the sun vivifies the day, the
   moon tempers the night: and all the framework of things, day after day
   by vicissitude of light and gloom, month after month by waxings and
   wanings of the moon, year after year by orderly successions of spring
   and summer and fall and winter, cycle after cycle by accomplished
   concurrences of the solar course, and through the mighty orbs of time,
   folding and refolding upon themselves, as the stars still recur to
   their first conjunctions, maintains, so far as this merely visible
   matter allows, the mighty constancy of things. God, by whose
   ever-during laws the stable motion of shifting things is suffered to
   feel no perturbation, the thronging course of circling ages is ever
   recalled anew to the image of immovable quiet: by whose laws the choice
   of the soul is free, and to the good rewards and to the evil pains are
   distributed by necessities settled throughout the nature of everything.
   God, from whom distil even to us all benefits, by whom all evils are
   withheld from us. God, above whom is nothing, beyond whom is nothing,
   without whom is nothing. God, under whom is the whole, in whom is the
   whole, with whom is the whole. Who hast made man after Thine image and
   likeness, which he discovers, who has come to know himself. Hear me,
   hear me, graciously hear me, my God, my Lord, my King, my Father, my
   Cause, my Hope, my Wealth, my Honor, my House, my Country, my Health,
   my Light, my Life. Hear, hear, hear me graciously, in that way, all
   Thine own, which though known to few is to those few known so well.

   5. Henceforth Thee alone do I love, Thee alone I follow, Thee alone I
   seek, Thee alone am I prepared to serve, for Thou alone art Lord by a
   just title, of Thy dominion do I desire to be. Direct, I pray, and
   command whatever Thou wilt, but heal and open my ears, that I may hear
   Thine utterances. Heal and open my eyes, that I may behold Thy
   significations of command. Drive delusion from me, that I may recognize
   Thee. Tell me whither I must tend, to behold Thee, and I hope that I
   shall do all things Thou mayest enjoin. O Lord, most merciful Father
   receive, I pray, Thy fugitive; enough already, surely, have I been
   punished, long enough have I served Thine enemies, whom Thou hast under
   Thy feet, long enough have I been a sport of fallacies. Receive me
   fleeing from these, Thy house-born servant, for did not these receive
   me, though another Master's, when I was fleeing from Thee? To Thee I
   feel I must return: I knock; may Thy door be opened to me; teach me the
   way to Thee. Nothing else have I than the will: nothing else do I know
   than that fleeting and falling things are to be spurned, fixed and
   everlasting things to be sought. This I do, Father, because this alone
   I know, but from what quarter to approach Thee I do not know. Do Thou
   instruct me, show me, give me my provision for the way. If it is by
   faith that those find Thee, who take refuge with Thee then grant faith:
   if by virtue, virtue: if by knowledge, knowledge. Augment in me, faith,
   hope, and charity. O goodness of Thine, singular and most to be
   admired!

   7. A. Behold I have prayed to God. R. What then wouldst thou know? A.
   All these things which I have prayed for. R. Sum them up in brief. A.
   God and the soul, that is what I desire to know. R. Nothing more? A.
   Nothing whatever. R. Therefore begin to inquire. But first explain how,
   if God should be set forth to thee, thou wouldst be able to say, It is
   enough. A. I know not how He is to be so set forth to me as that I
   shall say, It is enough: for I believe not that I know anything in such
   wise as I desire to know God. R. What then are we to do? Dost thou not
   judge that first thou oughtest to know, what it is to know God
   sufficiently, so that arriving at that point, thou mayst seek no
   farther? A. So I judge, indeed: but how that is to be brought about, I
   see not. For what have I ever understood like to God, so that I could
   say, As I understand this, so would I fain understand God? R. Not
   having yet made acquaintance with God, whence hast thou come to know
   that thou knowest nothing like to God? A. Because if I knew anything
   like God, I should doubtless love it: but now I love nothing else than
   God and the soul, neither of which I know. R. Do you then not love your
   friends? A. Loving them, how can I otherwise than love the soul? R. Do
   you then love gnats and bugs similarly? A. The animating soul I said I
   loved, not animals. R. Men are then either not your friends, or you do
   not love them. For every man is an animal, and you say that you do not
   love animals. A. Men are my friends, and I love them, not in that they
   are animals, but in that they are men, that is, in that they are
   animated by rational souls, which I love even in highwaymen. For I may
   with good right in any man love reason, even though I rightly hate him,
   who uses ill that which I love. Therefore I love my friends the more,
   the more worthily they use their rational soul, or certainly the more
   earnestly they desire to use it worthily.

   8. R. I allow so much: but yet if any one should say to thee, I will
   give thee to know God as well as thou dost know Alypius, wouldst thou
   not give thanks, and say, It is enough? A. I should give thanks indeed:
   but I should not say, It is enough. R. Why, I pray? A. Because I do not
   even know God so well as I know Alypius, and yet I do not know Alypius
   well enough. R. Beware then lest shamelessly thou wouldest fain be
   satisfied in the knowledge of God, who hast not even such a knowledge
   of Alypius as satisfies. A. Non sequitur. For, comparing it with the
   stars, what is of lower account than my supper? and yet what I shall
   sup on to-morrow I know not: but in what sign the moon will be, I need
   take no shame to profess that I know. R. Is it then enough for thee to
   know God as well as thou dost know in what sign the moon will hold her
   course to-morrow? A. It is not enough, for this I test by the senses.
   But I do not know whether or not either God, or some hidden cause of
   nature may suddenly change the moon's ordinary course, which if it came
   to pass, would render false all that I had presumed. R. And believest
   thou that this may happen? A. I do not believe. But I at least am
   seeking what I may know, not what I may believe. Now everything that we
   know, we may with reason perhaps be said to believe, but not to know
   everything which we believe. R. In this matter therefore you reject all
   testimony of the senses? A. I utterly reject it. R. That friend of
   yours then, whom you say you do not yet know, is it by sense that you
   wish to know him or by intellectual perception? A. Whatever in him I
   know by sense, if indeed anything is known by sense, is both mean and
   sufficiently known. But that part which bears affection to me, that is,
   the mind itself, I desire to know intellectually. R. Can it, indeed, be
   known otherwise? A. By no means. R. Do you venture then to call your
   friend, your inmost friend, unknown to you? A. Why not venture? For I
   account most equitable that law of friendship, by which it is
   prescribed, that as one is to bear no less, so he is to bear no more
   affection to his friend than to himself. Since then I know not myself,
   what injury does he suffer, whom I declare to be unknown to me, above
   all since (as I believe) he does not even know himself? R. If then
   these things which thou wouldst fain know, are of such a sort as are to
   be intellectually attained, when I said it was shameless in thee to
   crave to know God, when thou knowest not even Alypius, thou oughtest
   not to have urged to me the similitude of thy supper and the moon, if
   these things, as thou hast said, appertain to sense.

   9. But let that go, and now answer to this: if those things which Plato
   and Plotinus have said concerning God are true, is it enough for thee
   to know God as they knew him? A. Even allowing that those things which
   they have said are true, does it follow at once that they knew them?
   For many copiously utter what they do not know, as I myself have said
   that I desired to know all those things for which I prayed, which I
   should not desire if I knew them already: yet I was none the less able
   to enumerate them all. For I have enumerated not what I intellectually
   comprehended, but things which I have gathered from all sides and
   entrusted to my memory, and to which I yield as ample a faith as I am
   able: but to know is another thing. R. Tell me, I pray, do you at least
   know in geometry what a line is? A. So much I certainly know. R. Nor in
   professing so do you stand in awe of the Academicians? A. In no wise.
   For they, as wise men, would not run the risk of erring: but I am not
   wise. Therefore as yet I do not shrink from professing the knowledge of
   those things which I have come to know. But if, as I desire, I should
   ever have attained to wisdom, I will do what I may find her to suggest.
   R. I except not thereto: but, I had begun to inquire, as you know a
   line, do you also know a ball, or, as they say, a sphere? A. I do. R.
   Both alike, or one more, one less? A. Just alike. I am altogether
   certain of both. R. Have you grasped these by the senses or the
   intellect? A. Nay, I have essayed the senses in this matter as a ship.
   For after they had carried me to the place I was aiming for, and I had
   dismissed them, and was now, as it were, left on dry ground, where I
   began to turn these things over in thought, the oscillations of the
   senses long continued to swim in my brain. Wherefore it seems to me
   that it would be easier to sail on dry land, than to learn geometry by
   the senses, although young beginners seem to derive some help from
   them. R. Then you do not hesitate to call whatever acquaintance you
   have with such things, Knowledge? A. Not if the Stoics permit, who
   attribute knowledge only to the Wise Man. Certainly I maintain myself
   to have the perception of these things, which they concede even to
   folly: but neither am I at all in any great fear of the stoics:
   unquestionably I hold those things which thou hast questioned me of in
   knowledge: proceed now till I see to what end thou questionest me of
   them. R. Be not too eager, we are not pressed for time. But give strict
   heed, lest you should make some rash concession. I would fain give thee
   the joy of things wherein thou fearest not to slip, and dost thou
   enjoin haste, as in a matter of no moment? A. God grant the event as
   thou forecastest it. Therefore question at thy will, and rebuke me more
   sharply if I err so again.

   10. R. It is then plain to you that a line cannot possibly be
   longitudinally divided into two? A. Plainly so. R. What of a
   cross-section? A. This, of course, is possible to infinity. R. But is
   it equally apparent that if, beginning with the centre, you make any
   sections you please of a sphere, no two resulting circles will be
   equal? A. It is equally apparent. R. What are a line and a sphere? Do
   they seem to you to be identical, or somewhat different? A. Who does
   not see that they differ very much? R. If then you know this and that
   equally well, while yet, as you acknowledge, they differ widely from
   each other, there must be an indifferent knowledge of different things.
   A. Who ever disputed it? R. You, a little while ago. For when I asked
   thee what way of knowing God was in thy desire, such that thou couldst
   say, It is enough, thou didst answer that thou couldst not explain
   this, because thou hadst no perception held in such a way as that in
   which thou didst desire to perceive God, for that thou didst know
   nothing like God. What then? Are a line and sphere alike? A. Absurd. R.
   But I had asked, not what you knew such as God, but what you knew so as
   you desire to know God. For you know a line in such wise as you know a
   sphere, although the properties of a line are not those of a sphere.
   Wherefore answer whether it would suffice you to know God in such wise
   as you know that geometrical ball; that is, to be equally without doubt
   concerning God as concerning that.

   11. A. Pardon me, however vehemently thou urge and argue, yet I dare
   not say that I wish so to know God as I know these things. For not only
   the objects of the knowledge, but the knowledge itself appears to be
   unlike. First, because the line and the ball are not so unlike, but
   that one science includes the knowl edge of them both: but no
   geometrician has ever professed to teach God. Then, if the knowledge of
   God and of these things were equivalent, I should rejoice as much to
   know them as I am persuaded that I should rejoice if God were known by
   me. But now I hold these things in the deepest disdain in comparison
   with Him, so that sometimes it seems to me that if I understood Him,
   and that in that manner in which He can be seen, all these things would
   perish out of my knowledge: since even now by reason of the love of Him
   they scarce come into my mind. R. Allow that thou wouldst rejoice more
   and much more in knowing God than in knowing these things, yet not by a
   different perception of the things; unless we are to say that thou
   beholdest with a different vision the earth and the serenity of the
   skies, although the aspect of this latter soothes and delights thee far
   more than of the former. But unless your eyes are deceived, I believe
   that, if asked whether you are as well assured that you see earth as
   heaven, you ought to answer yes, although you are not as much delighted
   by the earth and her beauty as by the beauty and magnificence of
   heaven. A. I am moved, I confess, by this similitude, and am brought to
   allow that by how much earth differs in her kind from heaven, so much
   do those demonstrations of the sciences, true and certain as they are,
   differ from the intelligible majesty of God.

   12. R. Thou art moved to good effect. For the Reason which is talking
   with thee promises so to demonstrate God to thy mind, as the sun
   demonstrates himself to the eyes. For the senses of the soul are as it
   were the eyes of the mind; but all the certainties of the sciences are
   like those things which are brought to light by the sun, that they may
   be seen, the earth, for instance, and the things upon it: while God is
   Himself the Illuminator. Now I, Reason, am that in the mind, which the
   act of looking is in the eyes. For to have eyes is not the same as to
   look; nor again to look the same as to see. Therefore the soul has need
   of three distinct things: to have eyes, such as it can use to good
   advantage, to look, and to see. Sound eyes, that means the mind pure
   from all stain of the body, that is, now remote and purged from the
   lusts of mortal things: which, in the first condition, nothing else
   accomplishes for her than Faith. For what cannot yet be shown forth to
   her stained and languishing with sins, because, unless sound, she
   cannot see, if she does not believe that otherwise she will not see,
   she gives no heed to her health. But what if she believes that the case
   stands as I say, and that, if she is to see at all, she can only see on
   these terms, but despairs of being healed; does she not utterly contemn
   herself and cast herself away, refusing to comply with the
   prescriptions of the physician? A. Beyond doubt, above all because by
   sickness remedies must needs be felt as severe. R. Then Hope must be
   added to Faith. A. So I believe. R. Moreover, if she both believes that
   the case stands so, and hopes that she could be healed, yet loves not,
   desires not the promised light itself, and thinks that she ought
   meanwhile to be content with her darkness, which now, by use, has
   become pleasant to her; does she not none the less reject the
   physician? A. Beyond doubt. R. Therefore Charity must needs make a
   third. A. Nothing so needful. R. Without these three things therefore
   no mind is healed, so that it can see, that is, understand its God.

   13. When therefore the mind has come to have sound eyes, what next? A.
   That she look. R. The mind's act of looking is Reason; but because it
   does not follow that every one who looks sees, a right and perfect act
   of looking, that is, one followed by vision, is called Virtue; for
   Virtue is either right or perfect Reason. But even the power of vision,
   though the eyes be now healed, has not force to turn them to the light,
   unless these three things abide. Faith, whereby the soul believes that
   thing, to which she is asked to turn her gaze, is of such sort, that
   being seen it will give blessedness; Hope, whereby the mind judges that
   if she looks attentively, she will see; Charity, whereby she desires to
   see and to be filled with the enjoyment of the sight. The attentive
   view is now followed by the very vision of God, which is the end of
   looking; not because the power of beholding ceases, but because it has
   nothing further to which it can turn itself: and this is the truly
   perfect virtue, Virtue arriving at its end, which is followed by the
   life of blessedness. Now this vision itself is that apprehension which
   is in the soul, compounded of the apprehending subject and of that
   which is apprehended: as in like manner seeing with the eyes results
   from the conjunction of the sense and the object of sense, either of
   which being withdrawn, seeing becomes impossible.

   14. Therefore when the soul has obtained to see, that is, to apprehend
   God, let us see whether those three things are still necessary to her.
   Why should Faith be necessary to the soul, when she now sees? Or Hope,
   when she already grasps? But from Charity not only is nothing
   diminished, but rather it receives large increase. For when the soul
   has once seen that unique and unfalsified Beauty, she will love it the
   more, and unless she shall with great love have fastened her gaze
   thereon, nor any way declined from the view, she will not be able to
   abide in that most blessed vision. But while the soul is in this body,
   even though she most fully sees, that is, apprehends God; yet, because
   the bodily senses still have their proper effect, if they have no
   prevalency to mislead, yet they are not without a certain power to call
   in doubt, therefore that may be called Faith whereby these dispositions
   are resisted, and the opposing truth affirmed. Moreover, in this life,
   although the soul is already blessed in the apprehension of God; yet,
   because she endures many irksome pains of the body, she has occasion of
   hope that after death all these incommodities will have ceased to be.
   Therefore neither does Hope, so long as she is in this life, desert the
   soul. But when after this life she shall have wholly collected herself
   in God, Charity remains whereby she is retained there. For neither can
   she be said to have Faith that those things are true, when she is
   solicited by no interruption of falsities; nor does anything remain for
   her to hope, whereas she securely possesses the whole. Three things
   therefore pertain to the soul, that she be sane, that she behold, that
   she see. And other three, Faith, Hope, Charity, for the first and
   second of those three conditions are always necessary: for the third in
   this life all; after this life, Charity alone.

   15. Now listen, so far as the present time requires, while from that
   similitude of sensible things I now teach also something concerning
   God. Namely, God is intelligible, not sensible, intelligible also are
   those demonstrations of the schools; nevertheless they differ very
   widely. For as the earth is visible, so is light; but the earth, unless
   illumined by light, cannot be seen. Therefore those things also which
   are taught in the schools, which no one who understands them doubts in
   the least to be absolutely true, we must believe to be incapable of
   being understood, unless they are illuminated by somewhat else, as it
   were a sun of their own. Therefore as in this visible sun we may
   observe three things: that he is, that he shines, that he illuminates:
   so in that God most far withdrawn whom thou wouldst fain apprehend,
   there are these three things: that He is, that He is apprehended, and
   that He makes other things to be apprehended. These two, God and
   thyself, I dare promise that I can teach thee to understand. But give
   answer how thou receivest these things, as probable, or as true? A. As
   probable certainly; and, as I must own, I have been hoping more: for
   excepting those two illustrations of the line and the globe, nothing
   has been said by thee which I should dare to say that I know. R. It is
   not to be wondered at: for nothing has been yet so set forth, as that
   it exacts of thee perception.

   16. But why do we delay? Let us set out: but first let us see (for this
   comes first) whether we are in a sound state. A. Do thou see to it, if
   either in thyself or in me that hast any discernment of what is to be
   found; I will answer, being inquired of, to my best knowledge. R. Do
   you love anything besides the knowledge of God and yourself? A. I might
   answer, that I love nothing besides, having regard to my present
   feelings; but I should be safer to say that I do not know. For it hath
   often chanced to me, that when I believed I was open to nothing else,
   something nevertheless would come into the mind which stung me
   otherwise than I had presumed. So often, when something, conceived in
   thought, disturbed me little, yet when it came in fact it disquieted me
   more than I supposed: but now I do not see myself sensible to
   perturbation except by three things; by the fear of losing those whom I
   love, by the fear of pain, by the fear of death. R. You love,
   therefore, both a life associated with those dearest to you, and your
   own good health, and your bodily life itself: or you would not fear the
   loss of these. A. It is so, I acknowledge. R. Now therefore, the fact
   that all your friends are not with you, and that your health is not
   very firm, occasions you some uneasiness of mind. For that I see to be
   implied. A. Thou seest rightly; I am not able to deny it. R. How if you
   should suddenly feel and find yourself sound in health, and should see
   all whom you love and who love each other, enjoying in your company
   liberal ease? would you not think it right to give way in reasonable
   measure even to transports of joy? A. In a measure, undoubtedly. Nay,
   if these things, as thou sayest, bechanced me suddenly, how could I
   contain myself? how could I possibly even dissemble joy of such a sort?
   R. As yet, therefore, you are tossed about by all the diseases and
   perturbations of the mind. What shamelessness, then, that with such
   eyes you should wish to see such a Sun! A. Thy conclusion then is, that
   I am utterly ignorant how far I am advanced in health, how far disease
   has receded, or how far it remains. Suppose me to grant this.

   17. R. Do you not see that these eyes of the body, even when sound, are
   often so smitten by the light of this visible sun, as to be compelled
   to turn away and to take refuge in their own obscurity? Now you are
   proposing to yourself what you are moved to seek, but are not proposing
   to yourself what you desire to see: and yet I would discuss this very
   thing with you, what advance you think we have made. Are you without
   desire of riches? A. This at least no longer chiefly. For, being now
   three and thirty years of age, for almost these fourteen years last
   past I have ceased to desire them, nor have I sought anything from
   them, if by chance they should be offered, beyond the necessities of
   life and such a use of them as agrees with the state of a freeman. A
   single book of Cicero has thoroughly persuaded me, that riches are in
   no wise to be craved, but that if they come in our way, they are to be
   with the utmost wisdom and caution administered. R. What of honors? A.
   I confess that it is only lately, and as it were yesterday, that I have
   ceased to desire these. R. What of a wife? Are you not sometimes
   charmed by the image of a beautiful, modest, complying maiden, well
   lettered, or of parts that can easily be trained by you, bringing you
   too (being a despiser of riches) just so large a dowry as will relieve
   your leisure of all burden on her account? It is implied, moreover,
   that you have good hope of coming to no grief through her. A. However
   much thou please to portray her and adorn her with all manner of gifts,
   I have determined that nothing is so much to be avoided by me as such a
   bedfellow: I perceive that nothing more saps the citadel of manly
   strength, whether of mind or body, than female blandishments and
   familiarities. Therefore, if (which I have not yet discovered) it
   appertains to the office of a wise man to desire offspring, whoever for
   this reason only comes into this connection, may appear to me worthy of
   admiration, but in no wise a model for imitation: for there is more
   peril in the essay, than felicity in the accomplishment. Wherefore, I
   believe, I am contradicting neither justice nor utility in providing
   for the liberty of my mind by neither desiring, nor seeking, nor taking
   a wife. R. I inquire not now what thou hast determined, but whether
   thou dost yet struggle, or hast indeed already overcome desire itself.
   For we are considering the soundness of thine eyes. A. Nothing of the
   kind do I any way seek, nothing do I desire; it is even with horror and
   loathing that I recall such things to mind. What more wouldst thou? And
   day by day does this benefit grow upon me: for the more I grow in the
   hope of beholding that supernal Beauty with the desire of which I glow,
   the more my love and delight is wholly converted thereto. R. What of
   pleasant viands? How much do you care for them? A. Those things which I
   have determined not to eat, tempt me not. As to those which I have not
   cut off, I allow that I take pleasure in their present use, yet so that
   without any disturbance of mind, either the sight or the taste of them
   may be withdrawn. And when they are entirely absent, no craving of them
   dares intrude itself to the disturbance of my thoughts. But no need to
   inquire concerning food or drink, or baths: so much of these do I seek
   to have, as is profitable for the confirmation of health.

   18. R. Thou hast made great progress: yet those things which remain in
   order to the seeing of that light, very greatly impede. But I am aiming
   at something which appears to me very easy to be shown; that either
   nothing remains to us to be subdued, or that we have made no advance at
   all, and that the taint of all those things which we believed cut away
   remains. For I ask of thee, if thou wert persuaded that thou couldst
   live with the throng of those dearest to thee in the study and pursuit
   of wisdom on no other terms than as possessed of an estate ample enough
   to meet all your joint necessities; would you not desire and seek for
   wealth? A. I should. R. How, if it should also be clear, that you would
   be to many a master of wisdom, if your authority in teaching were
   supported by civil honor, and that even these your familiars would not
   be able to put a bridle on their cravings except as they too were in
   honor, and that this could only accrue to them through your honors and
   dignity? would not honor then be a worthy object of desire, and of
   strenuous pursuit? A. It is as thou sayest. R. I do not consider the
   question of a wife; for perhaps no such necessity could arise of
   marrying one: although if it were certain that by her ample patrimony
   all those could be sustained whom thou wouldst fain have live at ease
   with thee in one place, and that moreover with her cordial consent,
   especially if she were of a family of such nobility as that through her
   those honors which you have just granted, in our hypothesis, to be
   necessary, could easily be attained, I do not know that it would be any
   part of your duty to contemn these advantages, thus obtained. A. But
   how could I hope for such things?

   19. R. You speak as if I were now inquiring what you hope. I am not
   inquiring what, denied, delights not, but what delights, obtained. For
   an extinguished plague is one thing, a dormant plague another. And, as
   some wise men say, all pools are so unsound, that they always smell of
   every foul thing, although you do not always perceive this, but only
   when you stir them up. And there is a wide difference whether a craving
   is suppressed by hopelessness of compassing it, or is expelled by
   saneness of soul. A. Although I am not able to answer thee, never wilt
   thou, for all this, persuade me that in this affection of mind in which
   I now perceive myself to be, I have advantaged nothing. R. This,
   doubtless, appears so to thee, because although thou mightest desire
   these things, yet they would not seem to thee objects of desire, on
   their own account, but for ulterior ends. A. That is what I was
   endeavoring to say: for when I desired riches, I desired them for this
   reason, that I might be rich. And those honors, the lust of which I
   have declared myself to have but even now thoroughly overcome, I craved
   by a mere delight in some intrinsic splendor I imputed to them; and
   nothing else did I expect in a wife, when I expected, than the
   reputable enjoyment of voluptuousness. Then there was in me a veritable
   craving for those things; now I utterly contemn them all: but if I
   cannot except through these find a passage to those things which in
   effect I desire, I do not pursue them as things to be embraced, but
   accept them as things to be allowed. R. A thoroughly excellent
   distinction: for neither do I impute unworthiness to the desire of any
   lower things that are sought on account of something else.

   20. But I ask of thee, why thou dost desire, either that the persons
   whom thou affectest should live, or that they should live with thee. A.
   That together and concordantly we might inquire out God and our souls.
   For so, whichever first discovers aught, easily introduces his
   companions into it. R. What if these will not inquire? A. I would
   persuade them into the love of it. R. What if you could not, be it that
   they suppose themselves to have already found, or think that such
   things are beyond discovery, or that they are entangled in cares and
   cravings of other things? A. We will use our best endeavors, I with
   them, and they with me. R. What if even their presence impedes you in
   your inquiries? would you not choose and endeavor that they should not
   be with you, rather than be with you on such terms? A. I own it is as
   thou sayest. R. It is not therefore on its own account that you crave
   either their life or presence, but as an auxiliary in the discovery of
   wisdom? A. I thoroughly agree to that. R. Further: if you were certain
   that your own life were an impediment to your comprehension of wisdom,
   should you desire its continuance? A. I should utterly eschew it. R.
   Furthermore: if thou wert taught, that either in this body or after
   leaving it thou couldst equally well attain unto wisdom, wouldst thou
   care whether it was in this or another life that thou didst enjoy that
   which thou supremely affectest? A. If I ascertained that I was to
   experience nothing worse, which would lead me back from the point to
   which I had made progress, I should not care. R. Then thy present dread
   of death rests on the fear of being involved in some worse evil,
   whereby the Divine cognition may be borne away from thee. A. Not solely
   such a possible loss do I dread, if I have any right understanding of
   the fact, but also lest access should be barred me into those things
   which I am now eager to explore; although what I already possess, I
   believe will remain with me. R. Therefore not for the sake of this life
   in itself, but for the sake of wisdom thou dost desire the continuance
   of this life. A. It is the truth.

   21. R. We have pain of body left, which perhaps moves thee of its
   proper force. A. Nor indeed do I grievously dread even that for any
   other reason than that it impedes me in my research. For although of
   late I have been grievously tormented with attacks of toothache, so
   that I was not suffered to revolve aught in my mind except such things
   as I have been engaged in learning; while, as the whole intensity of my
   mind was requisite for new advances, I was entirely restrained from
   making these: yet it seemed to me, that if the essential refulgence of
   Truth would disclose itself to me, I should either not have felt that
   pain, or certainly would have made no account of it. But although I
   have never had anything severer to bear, yet, often reflecting how much
   severer the pains are which I might have to bear, I am sometimes forced
   to agree with Cornelius Celsus, who says that the supreme good is
   wisdom, and the supreme evil bodily pain. For since, says he, we are
   composed of two parts, namely, mind and body, of which the former part,
   the mind, is the better, the body the worse; the highest good is the
   best of the better part, and the chiefest evil the worst of the
   inferior; now the best thing in the mind is wisdom, and the worst thing
   in the body is pain. It is concluded, therefore, and as I fancy, most
   justly, that the chief good of man is to be wise, and his chief evil,
   to suffer pain. R. We will consider this later. For perchance Wisdom
   herself, towards which we strive, will bring us to be of another mind.
   But if she should show this to be true, we will then not hesitate to
   adhere to this your present judgment concerning the highest good and
   the deepest ill.

   22. Now let us inquire concerning this, what sort of lover of wisdom
   thou art, whom thou desirest to behold with most chaste view and
   embrace, and to grasp her unveiled charms in such wise as she affords
   herself to no one, except to her few and choicest rotaries. For
   assuredly a beautiful woman, who had kindled thee to ardent love, would
   never surrender herself to thee, if she had discovered that thou hadst
   in thy heart another object of affection; and shall that most chaste
   beauty of Wisdom exhibit itself to thee, unless thou art kindled for it
   alone? A. Why then am I still made to hang in wretchedness, and put off
   with miserable pining? Assuredly I have already made it plain that I
   love nothing else, since what is not loved for itself is not loved. Now
   I at least love Wisdom for herself alone, while as to other things, it
   is for her sake that I desire their presence or absence, such as life,
   ease, friends. But what measure can the love of that beauty have in
   which I not only do not envy others, but even long for as many as
   possible to seek it, gaze upon it, grasp it and enjoy it with me;
   knowing that our friendship will be the closer, the more thoroughly
   conjoined we are in the object of our love?

   23. R. Such lovers assuredly it is, whom Wisdom ought to have. Such
   lovers does she seek, the love of whom has in it nothing but what is
   pure. But there are various ways of approach to her. For it is
   according to our soundness and strength that each one comprehends that
   unique and truest good. It is a certain ineffable and incomprehensible
   light of minds. Let this light of the common day teach us, as well as
   it can, concerning the higher light. For there are eyes so sound and
   keen, that, as soon as they are first opened, they turn themselves
   unshrinkingly upon the sun himself. To these, as it were, the light
   itself is health, nor do they need a teacher, but only, perchance, a
   warning. For these to believe, to hope, to love is enough. But others
   are smitten by that very effulgence which they vehemently desire to
   see, and when the sight of it is withdrawn often return into darkness
   with delight. To whom, although such as that they may reasonably be
   called sound, it is nevertheless dangerous to insist on showing what as
   yet they have not the power to behold. These therefore should be first
   put in training, and their love for their good is to be nourished by
   delay. For first certain things are to be shown to them which are not
   luminous of themselves, but may be seen by the light, such as a
   garment, a wall, or the like. Then something which, though still not
   shining of itself, yet in the light flames out more gloriously, such as
   gold or silver, yet not so brilliantly as to injure the eyes. Then
   perchance this familiar fire of earth is to be cautiously shown, then
   the stars, then the moon, then the brightening dawn, and the brilliance
   of the luminous sky. Among which things, whether sooner or later,
   whether through the whole succession, or with some steps passed over,
   each one accustoming himself according to his strength, will at last
   without shrinking and with great delight behold the sun. In some such
   way do the best masters deal with those who are heartily devoted to
   Wisdom, and who, though seeing but dimly, yet have already eyes that
   see. For it is the office of a wise training to bring one near to her
   in a certain graduated approach, but to arrive in her presence without
   these intermediary steps is a scarcely credible felicity. But to-day, I
   think we have written enough; regard must be had to health.

   24. And, another day having come, A. Give now, I pray, if thou canst,
   that order. Lead by what way thou wilt, through what things thou wilt,
   how thou wilt. Lay on me things ever so hard, ever so strenuous, and,
   if only they are within my power, I doubt not that I shall perform them
   if only I may thereby arrive whither I long to be. R. There is only one
   thing which I can teach thee; I know nothing more. These things of
   sense are to be utterly eschewed, and the utmost caution is to be used,
   lest while we bear about this body, our pinions should be impeded by
   the viscous distilments of earth, seeing we need them whole and
   perfect, if we would fly from this darkness into that supernal Light:
   which deigns not even to show itself to those shut up in this cage of
   the body, unless they have been such that whether it were broken down
   or worn out it would be their native airs into which they escaped.
   Therefore, whenever thou shalt have become such that nothing at all of
   earthly things delights thee, at that very moment, believe me, at that
   very point of time thou wilt see what thou desirest. A. When shall that
   be, I entreat thee? For I think not that I am able to attain to this
   supreme contempt, unless I shall have seen that in comparison with
   which these things are worthless.

   25. R. In this way too the bodily eye might say: I shall not love the
   darkness, when I shall have seen the sun. For this too seems, as it
   were, to pertain to the right order though it is far otherwise. For it
   loves darkness, for the reason that it is not sound; but the sun,
   unless sound, it is not able to see. And in this the mind is often at
   fault, that it thinks itself and boasts itself sound; and complains, as
   if with good sight, because it does not yet see. But that supernal
   Beauty knows when she should show herself. For she herself discharges
   the office of physician, and better understands who are sound than the
   very ones who are rendered sound. But we, as far as we have emerged,
   seem to ourselves to see; but how far we were plunged in darkness, or
   how far we had made progress, we are not permitted either to think or
   feel, and in comparison with the deeper malady we believe ourselves to
   be in health. See you not how securely yesterday we had pronounced,
   that we were no longer detained by any evil thing, and loved nothing
   except Wisdom; and sought or wished other things only for her sake? To
   thee how low, how foul, how execrable those female embraces seemed,
   when we discoursed concerning the desire of a wife! Certainly in the
   watches of this very night, when we had again been discoursing together
   of the same things, thou didst feel how differently from what thou
   hadst presumed those imaginary blandishments and that bitter sweetness
   tickled thee; far, far less indeed, than is the wont, but also far
   otherwise than thou hadst thought: so that that most confidential
   physician of thine set forth to thee each thing, both how far thou hast
   come on under his care, and what remains to be cured.

   26. A. Peace, I pray thee, peace. Why tormentest thou me? Why diggest
   thou so remorselessly and descendest so deep? Now I weep intolerably,
   henceforth I promise nothing, I presume nothing; question me not
   concerning these things. Most true is what thou sayest, that He whom I
   burn to see Himself knows when I am in health; let Him do what pleaseth
   Him: when it pleaseth Him let Him show Himself; I now commit myself
   wholly to His clemency and care. Once for all do I believe that those
   so affected towards Him He faileth not to lift up. I will pronounce
   nothing concerning my health, except when I shall have seen that
   Beauty. R. Do nothing else, indeed. But now refrain from tears, and
   gird up thy mind. Thou hast wept most sore, and to the great
   aggravation of that trouble of thy breast. A. Wouldest thou set a
   measure to my tears, when I see no measure of my misery? or dost thou
   bid me consider the disease of my body, when I in my inmost self am
   wasted away with pining consumption? But, I pray thee, if thou availest
   aught over me, essay to lead me through some shorter ways, so that, at
   least by some neighbor nearness of that Light, such as, if I have made
   any advance whatever, I shall be able to endure, I may be made ashamed
   of withdrawing my eyes into that darkness which I have left; if indeed
   I can be said to have left a darkness which yet dares to dally with my
   blindness.

   27. R. Let us conclude, if you will, this first volume, that in a
   second we may attempt some such way as may commodiously offer itself.
   For this disposition of yours must not fail to be cherished by
   reasonable exercise. A. I will in no wise suffer this volume to be
   ended, unless thou open to me at least a gleam from the nearness of
   that Light whither I am bound. R. Thy Divine Physician yields so far to
   thy wish. For a certain radiance seizes me, inviting me to conduct thee
   to it. Therefore be intent to receive it. A. Lead, I entreat thee, and
   snatch me away whither thou wilt. R. Thou art sure that thou art minded
   to know the soul, and God? A. That is all my desire. R. Nothing more?
   A. Nothing at all. R. What, do you not wish to comprehend Truth? A. As
   if I could know these things except through her. R. Therefore she first
   is to be known, through whom these things can be known. A. I refuse
   not. R. First then let us see this, whether, as Truth and True are two
   words, you hold that by these two words two things are signified, or
   one thing. A. Two things, I hold. For, as Chastity is one thing, and
   that which is chaste, another, and many things in this manner; so I
   believe that Truth is one thing, and that which, being declared, is
   true, is another. R. Which of these two do you esteem most excellent?
   A. Truth, as I believe. For it is not from that which is chaste that
   Chastity arises, but that which is chaste from Chastity. So also, if
   anything is true, it is assuredly from Truth that it is true.

   28. R. What? When a chaste person dies, do you judge that Chastity dies
   also? A. By no means. R. Then, when anything perishes that is true,
   Truth perishes not. A. But how should anything true perish? For I see
   not. R. I marvel that you ask that question: do we not see thousands of
   things perish before our eyes? Unless perchance you think this tree,
   either to be a tree, but not a true one, or if so to be unable to
   perish. For even if you believe not your senses, and are capable of
   answering, that you are wholly ignorant whether it is a tree; yet this,
   I believe, you will not deny, that it is a true tree, if it is a tree:
   for this judgment is not of the senses, but of the intelligence. For if
   it is a false tree, it is not a tree; but if it is a tree, it cannot
   but be a true one. A. This I allow. R. Then as to the other
   proposition; do you not concede that a tree is of such a sort of
   things, as that it originates and perishes? A. I cannot deny it. R. It
   is con cluded therefore, that something which is true perishes. A. I do
   not dispute it. R. What follows? Does it not seem to thee that when
   true things perish Truth does not perish, as Chastity dies not when a
   chaste person dies? A. I now grant this too, and eagerly wait to see
   what thou art laboring to show. R. Therefore attend. A. I am all
   attention.

   29. R. Does this proposition seem to you to be true: Whatever is, is
   compelled to be somewhere? A. Nothing so entirely wins my consent. R.
   And you confess that Truth is? A. I confess it. R. Then we must needs
   inquire where it is; for it is not in a place, unless perchance you
   think there is something else in a place than a body, or think that
   Truth is a body. A. I think neither of these things. R. Where then do
   you believe her to be? For she is not nowhere, whom we have granted to
   be. A. If I knew where she was, perchance I should seek nothing more.
   R. At least you are able to know where she is not? A. If thou pass in
   review the places, perchance I shall be. R. It is not, assuredly, in
   mortal things. For whatever is, cannot abide in anything, if that does
   not abide in which it is: and that Truth abides, even though true
   things perish, has just been conceded. Truth, therefore, is not in
   mortal things. But Truth is, and is not nowhere. There are therefore
   things immortal. And nothing is true in which Truth is not. It results
   therefore that nothing is true, except those things which are immortal.
   And every false tree is not a tree, and false wood is not wood, and
   false silver is not silver, and everything whatever which is false, is
   not. Now everything which is not true, is false. Nothing therefore is
   rightly said to be, except things immortal. Do you diligently consider
   this little argument, lest there should be in it any point which you
   think impossible to concede. For if it is sound, we have almost
   accomplished our whole business, which in the other book will perchance
   appear more plainly.

   30. A. I thank thee much, and will diligently and cautiously review
   these things in my own mind, and moreover with thee, when we are in
   quiet, if no darkness interfere, and, which I vehemently dread, inspire
   in me delight in itself. R. Steadfastly believe in God, and commit
   thyself wholly to Him as much as thou canst. Be not willing to be as it
   were thine own and in thine own control; but profess thyself to be the
   bondman of that most clement and most profitable Lord. For so will He
   not desist from lifting thee to Himself, and will suffer nothing to
   occur to thee, except what shall profit thee, even though thou know it
   not. A. I hear, I believe, and as much as I can I yield compliance; and
   most intently do I offer a prayer for this very thing, that I may have
   the utmost power, unless perchance thou desirest something more of me.
   R. It is well meanwhile, thou wilt do afterwards what He Himself, being
   now seen, shall require of thee.
     __________________________________________________________________

   Book II.

   1. A. Long enough has our work been intermitted, and impatient is Love,
   nor have tears a measure, unless to Love is given what is loved:
   wherefore, let us enter upon the Second Book. R. Let us enter upon it.
   A. Let us believe that God will be present. R. Let us believe indeed,
   if even this is in our power. A. Our power He Himself is. R. Therefore
   pray most briefly and perfectly, as much as thou canst. A. God, always
   the same, let me know myself, let me know Thee. I have prayed. R. Thou
   who wilt know thyself, knowest thou that thou art? A. I know. R. Whence
   knowest thou? A. I know not. R. Feelest thou thyself to be simple, or
   manifold? A. I know not. R. Knowest thou thyself to be moved? A. I know
   not. R. Knowest thou thyself to think? A. I know. R. Therefore it is
   true that thou thinkest. A. True. R. Knowest thou thyself to be
   immortal? A. I know not. R. Of all these things which thou hast said
   that thou knowest not: which dost thou most desire to know? A. Whether
   I am immortal. R. Therefore thou lovest to live? A. I confess it. R.
   How will the matter stand when thou shalt have learned thyself to be
   immortal? Will it be enough? A. That will indeed be a great thing, but
   that to me will be but slight. R. Yet in this which is but slight how
   much wilt thou rejoice? A. Very greatly. R. For nothing then wilt thou
   weep? A. For nothing at all. R. What if this very life should be found
   such, that in it it is permitted thee to know nothing more than thou
   knowest? Wilt thou refrain from tears? A. Nay verily, I will weep so
   much that life should cease to be. R. Thou dost not then love to live
   for the mere sake of living, but for the sake of knowing. A. I grant
   the inference. R. What if this very knowledge of things should itself
   make thee wretched? A. I do not believe that that is in any way
   possible. But if it is so, no one can be blessed; for I am not now
   wretched from any other source than from ignorance of things. And
   therefore if the knowledge of things is wretchedness, wretchedness is
   everlasting. R. Now I see all which you desire. For since you believe
   no one to be wretched by knowledge, from which it is probable that
   intelligence renders blessed; but no one is blessed unless living, and
   no one lives who is not: thou wishest to be, to live and to have
   intelligence; but to be that thou mayest live, to live that thou mayest
   have intelligence. Therefore thou knowest that thou art, thou knowest
   that thou livest, thou knowest that thou dost exercise intelligence.
   But whether these things are to be always, or none of these things is
   to be, or something abides always, and something falls away, or whether
   these things can be diminished and increased, all things abiding, thou
   desirest to know. A. So it is. R. If therefore we shall have proved
   that we are always to live, it will follow also that we are always to
   be. A. It will follow. R. It will then remain to inquire concerning
   intellection.

   2. A. I see a very plain and compendious order. R. Let this then be the
   order, that you answer my questions cautiously and firmly. A. I attend.
   R. If this world shall always abide, it is true that this world is
   always to abide? A. Who doubts that? R. What if it shall not abide? is
   it not then true that the world is not to abide? A. I dispute it not.
   R. How, when it shall have perished, if it is to perish, will it not
   then be true, that the world has perished? For as long as it is not
   true that the world has come to an end, it has not come to an end: it
   is therefore self-contradictory, that the world is ended and that it is
   not true that the world is ended. A. This too I grant. R. Furthermore,
   does it seem to you that anything can be true, and not be Truth? A. In
   no wise. R. There will therefore be Truth, even though the frame of
   things should pass away. A. I cannot deny it. R. What if Truth herself
   should perish? will it not be true that Truth has perished? A. And even
   that who can deny? R. But that which is true cannot be, if Truth is
   not. A. I have just conceded this. R. In no wise therefore can Truth
   fail. A. Proceed as thou hast begun, for than this deduction nothing is
   truer.

   3. R. Now I will have you answer me, does the soul seem to you to feel
   and perceive, or the body? A. The soul. R. And does the intellect
   appear to you to appertain to the soul? A. Assuredly. R. To the soul
   alone, or to something else? A. I see nothing else besides the soul,
   except God, in which I believe intellect to exist. R. Let us now
   consider that. If any one should tell you that wall was not a wall, but
   a tree, what would you think? A. Either that his senses or mine were
   astray, or that he called a wall by the name of a tree. R. What if he
   received in sense the image of a tree, and thou of a wall? may not both
   be true? A. By no means; because one and the same thing cannot be both
   a tree and a wall. For however individual things might appear different
   to us as individuals, it could not be but that one of us suffered a
   false imagination. R. What if it is neither tree nor wall, and you are
   both in error? A. That, indeed, is possible. R. This one thing
   therefore you had past by above. A. I confess it. R. What if you should
   acknowledge that anything seemed to you other than it is, are you then
   in error? A. No. R. Therefore that may be false which seems, and he not
   be in error to whom it seems. A. It may be so. R. It is to be allowed
   then that he is not in error who sees falsities, but he who assents to
   falsities. A. It is assuredly to be allowed. R. And this falsity,
   wherefore is it false? A. Because it is otherwise than it seems. R. If
   therefore there are none to whom it may seem, nothing is false. A. The
   inference is sound. R. Therefore the falsity is not in the things, but
   in the sense; but he is not beguiled who assents not to false things.
   It results that we are one thing, the sense another; since, when it is
   misled, we are able not to be misled. A. I have nothing to oppose to
   this. R. But when the soul is misled, do you venture to say that you
   are not false? A. How should I venture? R. But there is no sense
   without soul, no falsity without sense. Either therefore the soul
   operates, or cooperates with the falsity. A. Our preceding reasonings
   imply assent to this.

   4. R. Give answer now to this, whether it appears to you possible that
   at some time hereafter falsity should not be. A. How can that seem
   possible to me, when the difficulty of discovering truth is so great
   that it is absurder to say that falsity than that Truth cannot be. R.
   Do you then think that he who does not live, can perceive and feel? A.
   It cannot be. R. It results then, that the soul lives ever. A. Thou
   urgest me too fast into joys: more slowly, I pray. R. But, if former
   inferences are just, I see no ground of doubt concerning this thing. A.
   Too fast, I say. Therefore I am easier to persuade that I have made
   some rash concession, than to become already secure concerning the
   immortality of the soul. Nevertheless evolve this conclusion, and show
   how it has resulted. R. You have said that falsity cannot be without
   sense, and that falsity cannot but be: therefore there is always sense.
   But no sense without soul: therefore the soul is everlasting. Nor has
   it power to exercise sense, unless it lives. Therefore the soul always
   lives.

   5. A. O leaden dagger! For thou mightest conclude that man is immortal
   if I had granted thee that this universe can never be without man, and
   that this universe is eternal. R. You keep a keen look-out. But yet it
   is no small thing which we have established, namely, that the frame of
   things cannot be without the soul, unless perchance in the frame of
   things at some time hereafter there shall be no falsity. A. This
   consequence indeed I allow to be involved. But now I am of opinion that
   we ought to consider farther whether former inferences do not bend
   under pressure. For I see no small step to have been made towards the
   immortality of the soul. R. Have you sufficiently considered whether
   you may not have conceded something rashly? A. Sufficiently indeed, but
   I see no point at which I can accuse myself of rashness. R. It is
   therefore concluded that the frame of things cannot be without a living
   soul. A. So far as this, that in turn some souls may be born, and
   others die. R. What if from the frame of things falsity be taken away?
   will it not come to pass that all things are true? A. I admit the
   inference. R. Tell me whence this wall seems to thee to be true. A.
   Because I am not misled by its aspect. R. That is, because it is as it
   seems. A. Yes. R. If therefore anything is thereby false because it
   seems otherwise than it is, and thereby true because it is as it seems;
   take away him to whom it seems, and there is neither anything false,
   nor true. But if there is no falsity in the frame of things, all things
   are true. Nor can anything seem except to a living soul. There remains
   therefore soul in the frame of things, if falsity cannot be taken away;
   there remains, if it can. A. I see our former conclusions somewhat
   strengthened, indeed; but we have made no progress by this
   amplification. For none the less does that fact remain which chiefly
   shakes me that souls are born and pass away, and that it comes about
   that they are not lacking to the world, not through their immortality,
   but by their succession.

   6. R. Do any corporeal, that is, sensible things, appear to you to be
   capable of comprehension in the intellect? A. They do not. R. What
   then? does God appear to use senses for the cognition of things? A. I
   dare affirm nothing unadvisedly concerning this matter; but as far as
   there is room for conjecture, God in no wise makes use of senses. R. We
   conclude therefore that the only possible subject of sense is the soul.
   A. Conclude provisionally as far as probability permits. R. Well then;
   do you allow that this wall, if it is not a true wall, is not a wall?
   A. I could grant nothing more willingly. R. And that nothing, if it be
   not a true body, is a body? A. This likewise. R. Therefore if nothing
   is true, unless it be so as it seems; and if nothing corporeal can
   appear, except to the senses; and if the only subject of sense is the
   soul; and if no body can be, unless it be a true body: it follows that
   there cannot be a body, unless there has first been a soul. A. Thou
   dost urge me too strongly, and means of resistance fail me.

   7. R. Give now still greater heed. A. Behold me ready. R. Certainly
   this is a stone; and it is true on this condition, if it is not
   otherwise than it seems; and it is not a stone, if it is not true; and
   it cannot seem except to the senses. A. Yes. R. There are not therefore
   stones in the most secluded bosom of the earth, nor anywhere at all
   where there are not those who have the sense of them; nor would this be
   a stone, unless we saw it; nor will it be a stone when we shall have
   departed, and no one else shall be present to see it. Nor, if you lock
   your coffers well, however much you may have shut up in them, will they
   have anything. Nor indeed is wood itself wood interiorly. For that
   escapes all perceptions of sense which is in the depth of an absolutely
   opaque body, and so is in no wise compelled to be. For if it were, it
   would be true; nor is anything true, unless because it is so as it
   appears: but that does not appear; it is not therefore true: unless you
   have something to object to this. A. I see that this results from my
   previous concessions; but it is so absurd, that I would more readily
   deny any one of these, than concede that this is true. R. As you
   please. Consider then which you prefer to say: that corporeal things
   can appear otherwise than to the senses, or that there can be another
   subject of sense than the soul, or that there is a stone or something
   else but that it is not true, or that Truth itself is to be otherwise
   defined. A. Let us, I pray thee, consider this last position.

   8. R. Define therefore the True. A. That is true which is so as it
   appears to the knower, if he will and can know. R. That therefore will
   not be true which no one can know? Then, if that is false which seems
   otherwise than it is; how if to one this stone should seem a stone, to
   another wood? will the same thing be both false and true? A. That
   former position disturbs me more, how, if anything cannot be known, it
   results from that that it is not true. For as to this, that one thing
   is both true and false, I do not much care. For I see one thing,
   compared with diverse things, to be both greater and smaller. From
   which it results, that nothing is more or less of itself. For these are
   terms of comparison. R. But if you say that nothing is true of itself,
   do you not fear the inference, that nothing is of itself? For whereby
   this is wood, thereby is it also true wood. Nor can it be, that of
   itself, that is, without a knower, it should be wood, and should not be
   true wood. A. Therefore thus I say and so I define, nor do I fear lest
   my definition be disapproved on the ground of excessive brevity: for to
   me that seems to be true which is. R. Nothing then will be false,
   because whatever is, is true. A. Thou hast driven me into close
   straits, and I am wholly unprovided of an answer. So it comes to pass
   that whereas I am unwilling to be taught except by these questionings,
   I fear now to be questioned.

   9. R. God, to whom we have commended ourselves, without doubt will
   render help, and set us free from these straits, if only we believe,
   and entreat Him most devoutly. A. Nothing, assuredly, would I do more
   gladly in this place; for never have I been involved in so great a
   darkness. God, Our Father, who exhortest us to pray, who also bringest
   this about, that supplication is made to Thee; since when we make
   supplication to Thee, we live better, and are better: hear me groping
   in these glooms, and stretch forth Thy right hand to me. Shed over me
   Thy light, revoke me from my wanderings; bring Thyself into me that I
   may likewise return into Thee. Amen. R. Be with me now, as far as thou
   mayest, in most diligent attention. A. Utter, I pray, whatever has been
   suggested to thee, that we perish not. R. Give heed. A. Behold, I have
   neither eyes nor ears but for thee.

   10. R. First let us again and yet again ventilate this question, What
   is falsity? A. I wonder if there will turn out to be anything, except
   what is not so as it seems. R. Give heed rather, and let us first
   question the senses themselves. For certainly what the eyes see, is not
   called false, unless it have some similitude of the true. For instance,
   a man whom we see in sleep, is not indeed a true man, but false, by
   this very fact that he has the similitude of a true one. For who,
   seeing a dog, would have a right to say that he had dreamed of a man?
   Therefore too that is thereby a false dog, that it is like a true one.
   A. It is as thou sayest. R. And moreover, if any one waking should see
   a horse and think he saw a man, is he not hereby misled, that there
   appears to him some similitude of a man? For if nothing should appear
   to him except the form of a horse, he cannot think that he sees a man.
   A. I fully concede this. R. We call that also a false tree which we see
   in a picture, and a false face which is reflected from a mirror, and a
   false motion of buildings to men that are sailing from them, and a
   false break in the oar when dipped, for no other reason than the
   verisimilitude in all these things. A. True. R. So we make mistakes
   between twins, so between eggs, so between seals stamped by one ring,
   and other such things. A. I follow and agree to all. R. Therefore that
   similitude of things which pertains to the eyes, is the mother of
   falsity. A. I cannot deny it.

   11. R. But all this forest of facts, unless I am mistaken, may be
   divided into two kinds. For it lies partly in equal, partly in inferior
   things. They are equal, when we say that this is as like to that as
   that to this, as is said of twins, or impressions of a ring. Inferior,
   when we say that the worse is like the better. For who, looking in a
   mirror, would dream of saying that he is like that image, and not
   rather that like him? And this class consists partly in what the soul
   undergoes, and partly in those things which are seen. And that again
   which the soul undergoes, it either undergoes in the sense, as the
   unreal motion of a building; or in itself from that which it has
   received from the senses, such as are the dreams of dreamers, and
   perhaps also of madmen. Furthermore, those things which appear in the
   things themselves which we see, are some of them from nature, and some
   expressed and framed by living creatures. Nature either by procreation
   or reflection effects inferior similitudes. By procreation, when to
   parents children like them are born; by reflection, as from mirrors of
   various kinds. For although it is men that make the most of the
   mirrors, yet it is not they that frame the images given back. On the
   other hand, the works of living creatures are seen in pictures, and
   creations of the like kind: in which may also be included (conceding
   their occurrence) those things which demons produce. But the shadows of
   bodies, because with but a slight stretch of language they may be
   described as like their bodies and a sort of false bodies, nor can be
   disputed to be submitted to the judgment of the eyes, may reasonably be
   placed in that class, which are brought about by nature through
   reflection. For every body exposed to the light reflects, and casts a
   shadow in the opposite direction. Or do you see any objection to be
   made? A. None. I am only awaiting anxiously the issue of these
   illustrations.

   12. R. We must, however, wait patiently, until the remaining senses
   also make report to us that falsity dwells in the similitude of the
   true. For in the sense of hearing likewise there are almost as many
   sorts of similitudes: as when, hearing the voice of a speaker, whom we
   do not see, we think it some one else, whom in voice he resembles; and
   in inferior similitudes Echo is a witness, or that well-known roaring
   of the ears themselves, or in timepieces a certain imitation of thrush
   or crow, or such things as dreamers or lunatics imagine themselves to
   hear. And it is incredible how much false tones, as they are called by
   musicians, bear witness to the truth, which will appear hereinafter:
   yet they too (which will suffice just now) are not remote from a
   resemblance to those which men call true. Do you follow this? A. And
   most delightedly. For here I have no trouble to understand. R. Then, to
   press on, do you think it is easy, by the smell, to distinguish lily
   from lily, or by the taste honey from honey, gathered alike from thyme,
   though brought from different hives, or by the touch to note the
   difference between the softness of the plumage of the goose and of the
   swan? A. It does not seem easy. R. And how is it when we dream that we
   either smell or taste, or touch such things? Are we not then deceived
   by a similitude of effects and images, inferior in proportion to its
   emptiness? A. Thou speakest truly. R. Therefore it appears that we, in
   all our senses, whether by equality or inferiority of likeness, are
   either misled by cozening similitude, or even if we are not misled, as
   suspending our consent, or discovering the difference, yet that we name
   those things false which we apprehend as like the true. A. I cannot
   doubt it.

   13. R. Now give heed, while we run over the same things once more, that
   what we are endeavoring to show may come more plainly to view. A. Lo,
   here I am, speak what thou wilt. For I have once for all resolved to
   endure this circuitous course, nor will I be wearied out in it, hoping
   so ardently to arrive at length whither I perceive that we are tending.
   R. You do well. But take note whether it seems to you, when we see a
   resemblance in eggs, that we can justly say that any one of them is
   false. A. Far from it. For if all are eggs, they are true eggs. R. And
   when we see an image reflected from a mirror, by what signs do we
   apprehend it to be false? A. By the fact that it cannot be grasped,
   gives forth no sound, does not move independently, does not live, and
   by innumerable other properties, which it were tedious to detail. R. I
   see you are averse to delay, and regard must be borne to your haste.
   Then, not to recall every particular, if those men also whom we see in
   dreams, were able to live, speak, be grasped by waking men, and there
   were no difference between them and those whom when awake and sane we
   address and see, should we then have any reason to call them false? A.
   What possible right could we have to do so? R. Therefore if they were
   true, in exact proportion as they were likest the truth, and as no
   difference existed between them and the true and false so far as they
   were, by those or other differences, convicted of being dissimilar;
   must it not be confessed that similitude is the mother of truth, and
   dissimilitude of falsehood? A. I have no answer to make, and I am
   ashamed of my former so hasty assent.

   14. R. It is ridiculous if you are ashamed, as if it were not for this
   very reason that we have chosen this mode of discourse: which, since we
   are talking with ourselves alone, I wish to be called and inscribed
   Soliloquies; a new name, it is true, and perhaps a grating one, but not
   ill suited for setting forth the fact. For since Truth can not be
   better sought than by asking and answering, and scarcely any one can be
   found who does not take shame to be worsted in debate, and so it almost
   always happens that when a matter is well brought into shape for
   discussion, it is exploded by some unreasonable clamor and petulance,
   and angry feeling, commonly dissembled, indeed, but sometimes plainly
   expressed; it has been, as I think, most advantageous, and most
   answerable to peace, that the resolution was made by thee to seek truth
   in the way of question by me and answer by thee: wherefore there is no
   reason why you should fear, if at any point you have unadvisedly tied
   yourself up, to return and undo the knots; for otherwise there is no
   escape from hence.

   15. A. Thou speakest rightly; but what I have granted amiss I
   altogether fail to see: unless perchance that that is rightly called
   false which has some similitude of the true, since assuredly nothing
   else occurs to me worthy of the name of false; and yet again I am
   compelled to confess that those things which are called false are so
   called by the fact that they differ from the true. From which it
   resuits that that very dissimilitude is the cause of the falsity.
   Therefore I am disquieted; for I cannot easily call to mind anything
   that is engendered by contrary causes. R. What if this is the one and
   only kind in the universe of things which is so? Or are you ignorant,
   that in running over the innumerable species of animals, the crocodile
   alone is found to move its upper jaw in eating; especially as scarcely
   anything can be discovered so like to another thing, that it is not
   also in some point unlike it? A. I see that indeed; but when I consider
   that that which we call false has both something like and something
   unlike the true, I am not able to make out on which side it chiefly
   merits the name of false. For if I say: on the side on which it is
   unlike; there will be nothing which cannot be called false: for there
   is nothing which is not dissimilar to some thing, which we concede to
   be true. And again, if I shall say, that it is to be called false on
   that side on which it is similar; not only will those eggs cry out
   against us which are true on the very ground of their excessive
   similarity, but even so I shall not escape from his grasp who may
   compel me to confess that all things are false because I cannot deny
   that all things are on some side or other similar to each other. But
   suppose me not afraid to give this answer, that likeness and unlikeness
   alike give a right to call anything false; what way of escape wilt thou
   give me? For none the less will the fatal necessity hang over me of
   proclaiming all things false; since, as has been said above, all things
   are found to be both similar, on some side, and dissimilar, on some
   side, to each other. My only remaining resource would be to declare
   nothing else false, except what was other than it seemed, unless I
   shrank from again encountering all those monsters, which I flattered
   myself that I had long since sailed away from. For a whirlpool again
   seizes me at unawares, and brings me round to own that to be true which
   is as it seems. From which it results that without a knower nothing can
   be true: where I have to fear a shipwreck on deeply hidden rocks, which
   are true, although unknown. Or, if I shall say that that is true which
   is, it follows, let who will oppose, that there is nothing false
   anywhere. And so I see the same breakers before me again, and see that
   all my patience of thy delays has helped me forward nothing at all.

   16. R. Attend rather; for never can I be persuaded, that we have
   implored the Divine aid in vain. For I see that, having tried all
   things as far as we could, we found nothing to remain, which could
   rightly be called false, except what either feigns itself to be what it
   is not, or, to include all, tends to be and is not. But that former
   kind of falsity is either fallacious or mendacious. For that is rightly
   called fallacious which has a certain appetite of deceiving; which
   cannot be understood as without a soul: but this results in part from
   reason, in part from nature; from reason, in rational creatures, as in
   men; from nature, in beasts, as in the fox. But what I call mendacious,
   proceeds from those who utter falsehood. Who in this point differ from
   the fallacious, that all the fallacious seek to mislead; but not every
   one who utters falsehood, wishes to mislead; for both mimes and
   comedies and many poems are full of falsehoods, rather with the purpose
   of delighting than of misleading, and almost all those who jest utter
   falsehood. But he is rightly called fallacious, whose purpose is, that
   somebody should be deceived. But those who do not aim to deceive, but
   nevertheless feign somewhat, are mendacious only, or if not even this,
   no one at least doubts that they are to be called pleasant falsifiers:
   unless you have something to object.

   17. A. Proceed, I pray; for now perchance thou hast begun to teach
   concerning falsities not falsely: but now I am considering of what sort
   that class of falsities may be, of which thou hast said, It tends to
   be, and is not. R. Why should you not consider? They are the same
   things, which already we have largely passed review. Does not thy image
   in the mirror appear to will to be thou thyself, but to be therefore
   false, because it is not? A. This does, in very deed, seem so. R. And
   as to pictures, and all such expressed resemblances, every such thing
   wrought by the artist? Do they not press to be that, after whose
   similitude they have been made? A. I must certainly own this to be
   true. R. And you will allow, I believe, that the deceits under which
   dreamers, or madmen suffer, are to be included in this kind. A. None
   more: for none tend more to be such things as the waking and the sane
   discern; and yet they are hereby false, because that which they tend to
   be they cannot be. R. Why need I now say more concerning the gliding
   towers, or the dipped oar, or the shadows of bodies? It is plain, as I
   think, that they are to be measured by this rule. A. Most evidently
   they are. R. I say nothing concerning the remaining senses; for no one
   by consideration will fail to find this, that in the various things
   which are subject to our sense, that is called false which tends to be
   anything and is not.

   18. A. Thou speakest rightly; but I wonder why thou wouldst separate
   from this class those poems and jests, and other imitative trifles. R.
   Because forsooth it is one thing to will to be false, and another not
   to be able to be true. Therefore these works of men themselves, such as
   comedies or tragedies, or mimes, and other such things, we may include
   with the works of painters and sculptors. For a painted man cannot be
   so true, however much he may tend into the form of man, as those things
   which are written in the books of the comic poets. For neither do they
   will to be false, nor are they false by any appetite of their own; but
   by a certain necessity, so far as they have been able to follow the
   mind of the author. But on the stage Roscius in will was a false
   Hecuba, in nature a true man; but by that will also a true tragedian,
   in that he was fulfilling the thing proposed: but a false Priam, in
   that he made himself like Priam, but was not he. From which now arises
   a certain marvellous thing, which nevertheless no one doubts to be so.
   A. What, pray, is it? R. What think you, unless that all these things
   are in certain aspects true, by this very thing that they are in
   certain aspects false, and that for their quality of truth this alone
   avails them, that they are false in another regard? Whence to that
   which they either will or ought to be, they in no wise attain, if they
   avoid being false. For how could he whom I have mentioned have been a
   true tragedian, had he been unwilling to be a false Hector, a false
   Andromache, a false Hercules, and innumerable other things? or how
   would a picture, for instance, be a true picture, unless it were a
   false horse? or how could there be in a mirror a true image of a man,
   if it were not a false man? Wherefore, if it avails some things that
   they be somewhat false in order that they may be somewhat true; why do
   we so greatly dread falsity, and seek truth as the greatest good? A. I
   know not, and I greatly marvel, unless because in these examples I see
   nothing worthy of imitation. For not as actors, or specular
   reflections, or Myron's brazen cows, ought we, in order that we may be
   true in some character of our own, to be outlined and accommodated to
   the personation of another; but to seek that truth, which is not, as if
   laid out on a bifronted and self-repugnant plan, false on one side that
   it may be true on the other. R. High and Divine are the things which
   thou requirest. Yet if we shall have found them, shall we not confess
   that of these things is Truth itself made up, and as it were brought
   into being from their fusion--Truth, from which every thing derives its
   name which in any way is called true? A. I yield no unwilling assent.

   19. R. What then think you? Is the science of debate true, or false? A.
   True, beyond controversy. But Grammar too is true. R. In the same sense
   as the former? A. I do not see what is truer than the true. R. That
   assuredly which has nothing of false: in view of which a little while
   ago thou didst take umbrage at those things which, be it in this way or
   that, unless they were false, could not be true. Or do you not know,
   that all those fabulous and openly false things appertain to Grammar?
   A. I am not ignorant of that indeed; but, as I judge, it is not through
   Grammar that they are false, but through it, that, whatever they may
   be, they are interpreted. Since a drama is a falsehood composed for
   utility or delight. But Grammar is a science which is the guardian and
   moderatrix of articulate speech: whose profession involves the
   necessity of collecting even all the figments of the human tongue,
   which have been committed to memory and letters, not making them false,
   but teaching and enforcing concerning these certain principles of true
   interpretation. R. Very just: I care not now, whether or not these
   things have been well defined and distinguished by thee; but this I
   ask, whether it is Grammar itself, or that science of debate which
   shows this to be so. A. I do not deny that the force and skill of
   definition, whereby I have now endeavored to separate these things, is
   to be attributed to the art of disputation.

   20. R. How as to Grammar itself? if it is true, is it not so far true
   as it is a discipline? For the name of Discipline signifies something
   to be learnt: but no one who has learned and who retains what he
   learns, can be said not to know; and no one knows falsities. Therefore
   every discipline and science is true. A. I see not what rashness there
   can be in assenting to this brief course of reasoning. But I am
   disturbed lest it should bring any one to suppose those dramas to be
   true; for these also we learn and retain. R. Was then our master
   unwilling that we should believe what he taught, and know it? A. Nay,
   he was thoroughly in earnest that we should know it. R. And did he,
   pray, ever set out to have us believe that Dædalus flew? A. That,
   indeed, never. But assuredly unless we remembered the poem, he took
   such order that we were scarcely able to hold anything in our hands. R.
   Do you then deny it to be true that there is such a poem, and that such
   a tradition is spread abroad concerning Dædalus? A. I do not deny this
   to be true. R. You do not then deny that you learned the truth, when
   you learned these things. For if it is true that Dædalus flew, and boys
   should receive and recite this as a feigning fable, they would be
   laying up falsities in mind by the very fact that the things were true
   which they recited. For from this results what we were admiring above,
   that there could not be a true fiction turning on the flight of
   Dædalus, unless it were false that Dædalus flew. A. I now grasp that;
   but what good is to come of it, I do not yet see. R. What, unless that
   that course of reasoning is not false, whereby we gather that a
   science, unless it is true, cannot be a science? A. And what does this
   signify? R. Because I wish to have you tell me on what the science of
   Grammar rests: for the truth of the science rests on that very
   principle which makes it a science. A. I know not what to answer thee.
   R. Does it not seem to you, that if nothing in it had been defined, and
   nothing distributed and distinguished into classes and parts, it could
   not in any wise be a true science? A. Now I grasp thy meaning: nor does
   the remembrance of any science whatever occur to me, in which
   definitions and divisions and processes of reasoning do not, inasmuch
   as it is declared what each thing is, as without confusion of parts its
   proper attributes are ascribed to each class, nothing peculiar to it
   being neglected, nothing alien to it admitted, perform that whole range
   of functions from which it has the name of Science. R. That whole range
   of functions therefore from which it has the name of true. A. I see
   this to be implied.

   21. R. Tell me now what science contains the principles of definitions,
   divisions and partitions. A. It has been said above that these are
   contained in the rules of disputation. R. Grammar therefore, both as a
   science, and as a true science, has been created by the same art which
   has above been defended from the charge of falsity. Which conclusion I
   am not required to confine to Grammar alone, but am permitted to extend
   to all sciences whatever. For you have said, and truly said, that no
   science occurs to you, in which the law of defining and distributing
   does not lie at the very foundation of its character as a science. But
   if they are true on that ground on which they are sciences, will any
   one deny that very thing to be truth through which all the sciences are
   true? A. Assuredly I find it hard to withhold assent: but this gives me
   pause, that we reckon among the sciences even that theory of
   disputation. Wherefore I judge that rather to be truth, whereby this
   theory itself is true. R. Your watchful accuracy is indeed most highly
   to be commended: but you do not deny, I suppose, that it is true on the
   same ground on which it is a theory and science. A. Nay, that is my
   very ground of perplexity. For I have noted that it also is a science,
   and is on this account called true. R. What then? Do you think this
   could be a science on any other ground than that all things in it were
   defined and distributed? A. I have nothing else to say. R. But if this
   function appertains to it, it is in and of itself a true science. Why
   then should any one find it wonderful, if that truth whereby all things
   are true, should be through itself and in itself true? A. Nothing
   stands now in the way of my giving an unreserved assent to that
   opinion.

   22. R. Attend therefore to the few things that remain. A. Bring forth
   whatever thou hast, if only it be such as I can understand, and I will
   willingly agree. R. We do not forget, that to say that anything is in
   anything, is capable of a double sense. It may mean that it is so in
   such a sense as that it can also be disjoined and be elsewhere, as this
   wood in this place, or the sun in the East. Or it may mean anything is
   so in a subject, that it cannot be separated from it, as in this wood
   the shape and visible appearance, as in the sun the light, as in fire
   heat, as in the mind discipline, and such like. Or seems it otherwise
   to thee? A. These distinctions are indeed most thoroughly familiar to
   us, and from early youth most studiously made an element of thought;
   wherefore, if asked about these, I must needs grant the position at
   once. R. But do you not concede that if the subject do not abide, that
   which is in the subject cannot inseparably abide? A. This also I see
   necessary: for, the subject remaining, that which is in the subject may
   possibly not remain, as any one with a little thought can perceive.
   Since the color of this body of mine may, by reason of health or age,
   suffer change, though the body has not yet perished. And this is not
   equally true of all things, but of those whose coexistence with the
   subject is not necessary to the existence of the subject. For it is not
   necessary that this wall, in order to be a wall, should be of this
   color, which we see in it; for even if, by some chance, it should
   become black or white, or should undergo some other change of color, it
   would nevertheless remain a wall and be so called. But if fire were
   without heat, it will not even be fire; nor can we talk of snow except
   as being white.

   23. But as to thy question, who would grant, or to whom could it appear
   possible, that that which is in the subject should remain, while the
   subject perished? For it is monstrous and most utterly foreign to the
   truth that what would not be unless it were in the subject, could be
   even when the subject itself was no more. R. Then that which we were
   seeking is found. A. What dost thou mean? R. What you hear. A. And is
   it then now clearly made out that the mind is immortal? R. If these
   things which you have granted are true, with most indisputable
   clearness: unless perchance you would say that the mind, even though it
   die, is still the mind. A. I, at least, will never say that; but by
   this very fact that it perishes it then comes about that it is not the
   mind, is what I do say. Nor am I shaken in this opinion because it has
   been said by great philosophers that that thing which, wherever it
   comes, affords life, cannot admit death into itself. For although the
   light wheresoever it has been able to gain entrance, makes that place
   luminous, and, by virtue of that memorable force of contrarieties,
   cannot admit darkness into itself; yet it is extinguished, and that
   place is by its extinction made dark. So that which resisted the
   darkness, neither in any way admitted the darkness into it, and yet
   made place for it by perishing, as it could have made place for it by
   departing. Therefore I fear lest death should befall the body in such
   wise as darkness a place, the mind, like light, sometimes departing,
   but sometimes being extinguished on the spot; so that now not
   concerning every death of the body is there security, but a particular
   kind of death is to be chosen, by which the soul may be conducted out
   of the body unharmed, and guided to a place, if there is any such
   place, where it cannot be extinguished. Or, if not even this may be,
   and the mind, as it were a light, is kindled in the body itself, nor
   has capacity to endure elsewhere, and every death is a sort of
   extinction of the soul in the body, or of the life; some sort is to be
   chosen by which, so far as man is allowed, life, while it is lived, may
   be lived in security and tranquillity, although I know not how that can
   come to pass if the soul dies. O greatly blessed they, who, whether
   from themselves, or from whom you will, have gained the persuasion,
   that death is not to be feared, even if the soul should perish! But,
   wretched me, no reasonings, no books, have hitherto been able to
   persuade of this.

   24. R. Groan not, the human mind is immortal. A. How dost thou prove
   it? R. From those things which you have granted above, with great
   caution. A. I do not indeed recall to mind any want of vigilance in my
   admissions when questioned by thee: but now gather all into one sum, I
   pray thee; let us see at what point we have arrived after so many
   circuits, nor would I have thee in doing so question me. For if thou
   art about to enumerate concisely those things which I have granted, why
   is my response again desired? Or is it that thou wouldst wantonly
   torture me by delays of joy, if we have in fact achieved any solid
   result? R. I will do that which I see that thou dost wish, but attend
   most diligently. A. Speak now, here I am; why slayest thou me? R. If
   everything which is in the subject always abides, it follows of
   necessity that the subject itself always abides. And every discipline
   is in the subject mind. It is necessary therefore that the mind should
   continue forever, if the science continues forever. Now Science is
   Truth, and always, as in the beginning of this book Reason hath
   convinced thee, does Truth abide. Therefore the mind lasts forever, nor
   dead, could it be called the mind. He therefore alone can escape
   absurdity in denying the mind to be immortal, who can prove that any of
   the foregoing concessions have been made without reason.

   25. A. And now I am ready to plunge into the expected joys, but yet I
   am held hesitating by two thoughts. For, first, it makes me uneasy that
   we have used so long a circuit, following out I know not what chain of
   reasonings, when the whole matter of discourse admitted of so brief a
   demonstration, as has now been shown. Wherefore, it renders me anxious
   that the discourse has so long held so wary a step, as if with some
   design of setting an ambush. Next, I do not see how a science is always
   in the mind, when, on the one hand, so few are familiar with it, and,
   on the other, whoever does know it, was during so long a time of early
   childhood unacquainted with it. For we can neither say that the minds
   of the untaught are not minds, nor that that science is in their mind
   of which they are ignorant. And if this is utterly absurd, it results
   that either the science is not always in the mind, or that that science
   is not Truth.

   26. R. Thou mayest note that it is not for naught that our reasoning
   has taken so wide a round. For we were inquiring what is Truth, which
   not even now, in this very forest of thoughts and things, beguiling our
   steps into an infinity of paths, have we, as I see, been able to track
   out to the end. But what are we to do? Shall we desist from our
   undertaking, and wait in hope that some book or other may fall into our
   hands, which may satisfy this question? For many, I think, have written
   before our age, whom we have not read: and now, to give no guess at
   what we do not know, we see plainly that there is much writing upon
   this theme, both in verse and prose; and that by men whose writings
   cannot be unknown to us, and whose genius we know to be such, that we
   cannot despair of finding in their works what we require: especially
   when here before our eyes is he in whom we have recognized that
   eloquence for which we mourned as dead, to have revived in vigorous
   life. Will he suffer us, after having in his writings taught us the
   true manner of living, to remain ignorant of the true nature of living?
   A. I indeed do not think so, and hope much from thence but one matter
   of grief I have, that we have not opportunity of opening to him our
   zealous affection either towards him or towards Wisdom. For assuredly
   he would pity our thirst and would overflow much more quickly than now.
   For he is secure, because he has now won a full conviction of the
   immortality of the soul, and perhaps knows not that there are any, who
   have only too well experienced the misery of this ignorance, and whom
   it is cruel not to aid, especially when they entreat it. But that other
   knows indeed from old familiarity our ardor of longing; but he is so
   far removed, and we are so circumstanced, that we have scarcely the
   opportunity of so much as sending a letter to him. Whom I believe to
   have lately in Transalpine retirement composed a spell, under whose ban
   the fear of death is compelled to flee, and the cold stupor of the
   soul, indurate with lasting ice, is expelled. But in the meantime,
   while these helps are leisurely making their way hither, a benefit
   which it is not in our power to command, is it not most unworthy that
   our leisure should be wasting, and our very mind hang wholly dependent
   on the uncertain decision of another's will?

   27. What shall we say to this, that we have entreated God and do
   entreat, that He will show us a way, not to riches, not to bodily
   pleasures, not to popular honors and seats of state, but to the
   knowledge of our own soul, and that He will likewise disclose Himself
   to them that seek Him? Will He, indeed, forsake us, or shall He be
   forsaken by us? R. Most utterly foreign to Him is it indeed, that He
   should desert them who desire such things: whence also it ought to be
   strange to our thoughts that we should desert so great a Guide.
   Wherefore, if you will, let us briefly go over the considerations from
   which either proposition results, either that Truth always abides, or
   that Truth is the theory of argumentation. For you have said that these
   points wavered in your mind, so as to make us less secure of the final
   conclusion of the whole matter. Or shall we rather inquire this, how a
   science can be in an untrained mind, which yet we cannot deny to be a
   mind? For this seemed to give you uneasiness, so as to involve you
   again in doubt as to your previous concessions. A. Nay, let us first
   discuss the two former propositions, and then we will consider the
   nature of this latter fact. For so, as I judge, no controversy will
   remain. R. So be it, but attend with the utmost heed and caution. For I
   know what happens to you as you listen, namely, that while you are too
   intent upon the conclusion, and expecting that now, or now, it will be
   drawn, you grant the points implied in my questions without a
   sufficiently diligent scrutiny. A. Perchance thou speakest the truth;
   but I shall strive against this kind of disease as much as I can: only
   begin thou now to inquire of me, that we linger not over things
   superfluous.

   28. R. From this truth, as I remember, that Truth cannot perish, we
   have concluded, that not only if the whole world should perish, but
   even if Truth itself should, it will still be true that both the world
   and Truth have perished. Now there is nothing true without truth: in no
   wise therefore does Truth perish. A. I acknowledge all this, and shall
   be greatly surprised if it turns out false. R. Let us then consider
   that other point. A. Suffer me, I pray thee, to reflect a little, lest
   I should soon come back in confusion. R. Will it therefore not be true
   that Truth has perished? If it will not be true, then Truth does not
   perish. If it were true, where, after the fall of Truth, will be the
   true, when now there is no truth? A. I have no further occasion for
   thought and consideration; proceed to something else. Assuredly we will
   take order, so far as we may, that learned and wise men may read these
   musings, and may correct our unadvisedness, if they shall find any: for
   as to myself, I do not believe that either now or hereafter I shall be
   able to discover what can be said against this.

   29. R. Is Truth then so called for any other reason than as being that
   by which everything is true which is true? A. For no other reason. R.
   Is it rightly called true for any ground than that it is not false? A.
   To doubt this were madness. R. Is that not false which is accommodated
   to the similitude of anything, yet is not that the likeness of which it
   appears? A. Nothing indeed do I see which I would more willingly call
   false. But yet that is commonly called false, which is far removed from
   the similitude of the true. R. Who denies it? But yet because it
   implies some imitation of the true. A. How? For when it is said, that
   Medea flew away with winged snakes harnessed to her car, that thing on
   no side imitates truth; inasmuch as the thing is naught, nor can that
   thing imitate aught, when itself is absolutely nothing. R. You say
   right; but you do not note that that thing which is absolutely nothing,
   cannot even be called false. For if it is false, it is: if it is not,
   it is not false. A. Shall we not then say that monstrous story of Medea
   is false? R. Assuredly not; for if it is false, how is it a monstrous
   story? A. Admirable! Then when I say

   "The mighty winged snakes I fasten to my car,"

   do I not say false? R. You do, assuredly: for that is which you say to
   be false. A. What, I pray? R. That sentence, forsooth, which is
   contained in the verse itself. A. And pray what imitation of truth has
   that? R. Because it would bear the same tenor, even if Medea had truly
   done that thing. Therefore in its very terms a false sentence imitates
   true sentences. Which, if it is not believed, in this alone does it
   imitate true ones, that it is expressed as they, and it is only false,
   it is not also misleading. But if it obtains faith, it imitates also
   those sentences which, being true, are believed true. A. Now I perceive
   that there is a great difference between those things which we say and
   those things concerning which we say aught; wherefore I now assent: for
   this proposition alone held me back, that whatever we call false is not
   rightly so called, unless it have an imitation of something true. For
   who, calling a stone false silver, would not be justly derided? Yet if
   any one should declare a stone to be silver, we say that he speaks
   falsely, that is, that he utters a false sentence. But it is not, I
   think, unreasonable that we should call tin or lead false silver,
   because the thing itself, as it were, imitates that: nor is our
   sentence declaring this therefore false, but that very thing concerning
   which it is pronounced.

   30. R. You apprehend the matter well. But consider this, whether we can
   also with propriety call silver by the name of false lead. A. Not in my
   opinion. R. Why so? A. I know not; except that I see that it would be
   altogether against my will to have it so called. R. Is it perchance for
   the reason that silver is the better, and such a name would be
   contemptuous of it; but it confers a certain honor, as it were, on
   lead, if it should be called false silver? A. Thou hast expressed
   exactly what I had in mind. And therefore I believe that it is with
   good right that those are held infamous and incapable of bearing
   witness, who flaunt themselves in female attire, whom I know not
   whether I should more reasonably call false women, or false men. True
   actors, however, and truly infamous, without doubt we can call them;
   or, if they lurk unseen, and if infamy implies an evil repute, we may
   call them not without truth, true specimens of worthlessness. R. We
   shall have another opportunity of discussing these things: for many
   things are done, which in the mere guise of them appear base, yet, done
   for some praiseworthy end, are shown to be honorable. And it is a great
   question whether one, for the sake of liberating his country, ought to
   put on a woman's garment to deceive the enemy, being, perhaps, by the
   very fact that he is a false woman, apt to be shown the truer man: and
   whether a wise man who in some way may have certainly ascertained that
   his life will be necessary to the interests of mankind, ought to choose
   rather to die of cold, than to indue himself in female vestments, if he
   can find no other. But concerning this, as has been said, we will
   consider hereafter. For unquestionably thou discernest how careful an
   inquisition it requires, how far such things can be carried, without
   falling into various inexcusable basenesses. But now--which suffices
   for the present question--I think it is now evident, and beyond doubt,
   that there is not anything false except by some imitation of the true.

   31. A. Go on to what remains; for of this I am well convinced. R. Then
   I ask this, whether, besides the sciences in which we are instructed,
   and in which it is fitting that the study of wisdom itself should be
   included, we can find anything so true, that it is not, like that
   Achilles of the stage, false on one side, that it may be true on
   another? A. To me, indeed, many such things appear capable of being
   found. For no sciences contain this stone, nor yet, that it may be a
   true stone, does it imitate anything according to which it would be
   called false. Which one thing being mentioned, thou seest there is
   opportunity to dwell upon things innumerable, which of themselves occur
   to the thought. R. I see, I see. But do they not seem to thee to be
   included in the one name of Body? A. They might so seem, if either I
   had ascertained the inane to be nothing, or thought that the mind
   itself ought to be numbered among bodies, or believed that God also is
   a body. If all these things are, I see them not to be false and true in
   imitation of anything. R. You send us a long journey, but I will use
   all compendious speed. For certainly what you call the Inane is one
   thing, what you call Truth another. A. Widely diverse, indeed. For what
   more inane than I, if I think Truth anything inane, or so greatly seek
   after aught inane? For what else than Truth do I desire to find? R.
   Therefore perchance you grant this too, that nothing is true which does
   not by Truth come to be true. A. This became manifest at an early
   stage. R. Do you doubt that nothing is inane except the Inane itself,
   or certainly that a body is not inane? A. I do not doubt it at all. R.
   I suppose therefore, you believe that Truth is some sort of body. A. In
   no wise. R. What is a body? A. I know not; no matter: for I think thou
   knowest that even that inane, if it is inane, is more completely so
   where there is no body. R. This assuredly is plain. A. Why then do we
   delay? R. Does it then seem to thee either that Truth made the inane,
   or that there is anything true where Truth is not? A. Neither seems
   true. R. The inane therefore is not true, because neither could it
   become inane by that which is not inane: and it is manifest that what
   is void of truth is not true; and, in fine, that very thing which is
   called inane, is so called because it is nothing. How therefore can
   that be true which is not or how can that be which is absolutely
   nothing? A. Well then, let us desert the inane as being inane.

   32. R. What sayest thou concerning the rest? A. What? R. Because you
   see how much stands on my side. For we have remaining the Soul and God.
   And if these two are true for the reason that Truth is in them of the
   immortality of God no one doubts. But the mind is believed immortal, if
   Truth which cannot perish, is proved to be in it. Wherefore let as
   consider this last point, whether the body be not truly true, that is,
   whether there be in it, not Truth, but a certain image of Truth. For if
   even in the body, which we know to be perishable, we find such an
   element of truth, as there is in the sciences, it does not then so
   certainly follow, that the art of discussion is Truth, whereby all
   sciences are true. For true is even the body, which does not seem to
   have been formed by the force of argument. But if even the body is true
   by a certain imitation, and is on this account, not absolutely and
   purely true, there will then, perchance, be nothing to hinder the
   theory of argument from being taught to be Truth itself. A. Meanwhile
   let us inquire concerning the body; for not even when this shall have
   been settled, do I see a prospect of ending this controversy. R. Whence
   knowest thou what God purposes? Therefore attend: for I at least think
   the body to be contained in a certain form and guise, which if it had
   not, it would not be the body; if it had it in truth, it would be the
   mind. Or does the fact stand otherwise? A. I assent in part, of the
   rest I doubt; for, unless some figure is maintained, I grant that it is
   not a body. But how, if it had it in truth, it would be the mind, I do
   not well understand. R. Do you then remember nothing concerning the
   exordium of this book, and that Geometry of yours? A. Thou hast
   mentioned it to purpose; I do indeed remember, and am most willing to
   do so. R. Are such figures found in bodies, as that science
   demonstrates? A. Nay, it is incredible how greatly inferior they are
   convicted of being. R. Which of them, therefore, do you think true? A.
   Do not, I beg, think it necessary even to put that question to me. For
   who is so dull, as not to see that those figures which are taught in
   Geometry, dwell in Truth itself, or even Truth in these; but that those
   embodied figures, inasmuch as, they seem, so to speak, to tend towards
   these, have I know not what imitation of truth, and are therefore
   false? For now that whole matter which thou wert laboring to show, I
   understand.

   33. R. What need is there any longer than that we should inquire
   concerning the science of disputation? For whether the figures of
   Geometry are in the Truth, or the Truth is in them, that they are
   contained in our soul, that, is, in our intelligence, no one calls in
   question, and through this fact Truth also is compelled to be in our
   mind. But if every science whatever is so in the mind, as in the
   subject inseparably, and if Truth is not able to perish; why, I ask, do
   we doubt concerning the perpetual life of the mind through I know not
   what familiarity with death? Or have that line or squareness or
   roundness other things which they imitate that they may be true? A. In
   no way can I believe that, unless perchance a line be something else
   than length without breadth, and a circle something else than a
   circumscribed line everywhere verging equally to the centre. Why then
   do we hesitate? Or is not Truth where these things are? A. God avert
   such madness. R. Or is not the science in the mind? A. Who would say
   that? R. But is it possible, the subject perishing, that that which is
   in the subject should perdure? A. When could I imagine such a thing? R.
   It remains to suppose that Truth may fail. A. Whence could this be
   brought to pass? R. Therefore the soul is immortal: now at last yield
   to thine own arguments, believe the Truth; she cries out that she
   dwelleth in thee, and is immortal, and that her seat cannot be
   withdrawn from her by any possible death of the body. Turn away from
   thy shadow, return into thyself; of no meaning is the destruction thou
   fearest, except that thou hast forgotten that thou canst not be
   destroyed. A. I hear, I come to a better mind, I begin to recollect
   myself. But I beg thou wouldst expedite those things which remain; how,
   in an undisciplined mind, for a mortal one we cannot call it, Science
   and Truth are to be understood to be. R. That question requires another
   volume, if thou wouldst have it treated thoroughly: moreover also I see
   occasion for thee to review those things, which, after our best power,
   have been already examined; because if no one of those things which
   have been admitted is doubtful, I think that we have accomplished much,
   and with no small security may proceed to push our inquiries farther.

   34. A. It is as thou sayest, and I willingly yield compliance with
   thine injunctions. But this at least I would entreat, before thou
   decreest a term to the volume, that thou wouldst summarily explain what
   the distinction is between the true figure, which is contained in the
   intelligence, and that which thought frames to itself, which in Greek
   is termed either Phantasia or Phantasma. R. Thou seekest that which no
   one except one of purest sight is able to see, and to the vision of
   which thing thou art but poorly trained; nor have we now in these wide
   circuits anything else in view than to exercise thee, that thou mayest
   be competent to see: yet how it is possible to be taught that the
   difference is very great, perhaps I can, with a little pains, make
   clear. For suppose thou hadst forgotten something, and that others were
   wishing that thou shouldst recall it to memory. They therefore say: Is
   it this, or that? bringing forward things diverse from it as if similar
   to it. But thou neither seest that which thou desirest to recollect,
   and yet seest that it is not this which is suggested. Seems this to
   thee, when it happens, by any means equivalent to total forgetfulness?
   For this very power of distinguishing, whereby the false suggestions
   made to time are repelled, is a certain part of recollection. A. So it
   seems. R. Such therefore do not yet see the truth yet they cannot be
   misled and deceived; and what they seek, they sufficiently know. But if
   any one should say that thou didst laugh a few days after thou wast
   born, thou wouldst not venture to say it was false: and if he were an
   authority worthy of credit, thou art ready, not, indeed, to remember,
   but to believe; for to thee that whole time is buried in most authentic
   oblivion. Or thinkest thou otherwise? A. I thoroughly agree with this.
   R. This oblivion therefore differs exceedingly from that, but that
   stands midway. For there is another nearer and more closely neighboring
   to the recollection and rekindled vision of truth: the like of which is
   when we see something, and recognize for certain that we have seen it
   at some time, and affirm that we know it; but where, or when, or how,
   or with whom it came into our knowledge, we have enough to do to search
   our memory for an answer. As if this happens in regard to a man, we
   also inquire where we have known him: which when he has brought to
   mind, suddenly the whole thing flashes upon the memory like a light,
   and we have no more trouble to recollect. Is this sort of forgetfulness
   unknown to thee, or obscure? A. What plainer than this or what is
   happening to me more frequently?

   35. R. Such are those who are well instructed in the liberal arts;
   since they by learning disinter them, buried in oblivion, doubtless,
   within themselves, and, in a manner, dig them out afresh: nor yet are
   they content, nor refrain themselves until the whole aspect of Truth,
   of which, in those arts, a certain effulgence already gleams forth upon
   them, is by them most widely and most clearly beheld. But from this
   certain false colors and forms pour themselves as it were upon the
   mirror of thought, and mislead inquirers often, and deceive those who
   think that to be the whole which they know or which they inquire. Those
   imaginations themselves are to be avoided with great carefulness; which
   are detected as fallacious, by their varying with the varied mirror of
   thought, whereas that face of Truth abides one and immutable. For then
   thought portrays to itself, for instance, a square of this or that or
   the other magnitude, and, as it were, brings it before the eyes; but
   the inner mind which wishes to see the truth, applies itself rather to
   that general conception, if it can, according to which it judges all
   these to be squares. A. What if some one should say to us that the mind
   judges according to what it is accustomed to see with the eyes? R. Why
   then does it judge, that is, if it is well trained, that a true sphere
   of any conceivable size is touched by a true plane at a point? How has
   eye ever seen, or how can eye ever see such a thing, when anything of
   this kind cannot be bodied forth in the pure imagination of thought? Or
   do we not prove this, when we describe even the smallest imaginary
   circle in our mind, and from it draw lines to the centre? For when we
   have drawn two, between which there is scarce room for a needle's
   point, we are no longer able, even in imagination, to draw others
   between, so that they shall arrive at the centre without any
   commixture; whereas reason exclaims that innumerable lines can be
   drawn, without being able to touch each other except in the centre, so
   that in every interval between them even a circle could be described.
   Since that Phantasy cannot accomplish this, and is more deficient than
   the eyes themselves, since it is through them that it is inflicted on
   the mind, it is manifest that it differs much from Truth, and that
   that, when this is seen, is not seen.

   36. These points will be treated with more pains and greater subtilty,
   when we shall have begun to discuss the faculty of intelligence, which
   part of our theme is proposed by us, as something which is to be
   developed and discussed by us, when anything gives anxiety concerning
   the life of the soul. For I believe thee to stand in no slight fear
   lest the death of man, even if it do not slay the soul, should
   nevertheless induce oblivion of all things, and of Truth itself, if any
   shall have been discovered. A. It cannot be expressed how much this
   evil is to be feared. For of what sort will be that eternal life, or
   what death is not to be preferred to it, if the soul so lives, as we
   see it live in a child just born? to say nothing of that life which is
   lived in the womb; for I do not think it to be none. R. Be of good
   courage; God will be present, as we now feel, to us who seek, who
   promises a certain most blessed body after this, and an utter plenitude
   of Truth without any falsehood. A. May it be as we hope.
     __________________________________________________________________

                                    Indexes
     __________________________________________________________________

Index of Scripture References

   Genesis

   [1]1   [2]1:1   [3]1:1   [4]1:1   [5]1:3   [6]1:3   [7]1:4-5   [8]1:6
   [9]1:7   [10]1:26   [11]2:17   [12]2:22   [13]2:23   [14]2:24
   [15]2:24   [16]3:1   [17]3:1-6   [18]3:5   [19]3:6   [20]3:7
   [21]3:9   [22]3:20   [23]6:16   [24]8:6   [25]8:8-11   [26]8:9
   [27]11:1-9   [28]11:27   [29]13:8   [30]14:14   [31]16:4-9   [32]16:9
   [33]17:10   [34]19:24   [35]21:9-10   [36]21:9-12   [37]21:10
   [38]22:18   [39]22:18   [40]22:18   [41]22:18   [42]24:2-4
   [43]25:34   [44]28:2   [45]28:5   [46]28:12-18   [47]29:12-15
   [48]37:28

   Exodus

   [49]1:14   [50]3:6   [51]3:6   [52]3:6   [53]3:13-15   [54]3:14
   [55]3:14   [56]3:14   [57]3:14   [58]3:14   [59]3:15   [60]3:15
   [61]6:1   [62]7   [63]7:12   [64]8   [65]8   [66]12:11   [67]12:13
   [68]12:22-23   [69]12:23   [70]12:23   [71]12:27   [72]13:3
   [73]14:21-29   [74]14:21-31   [75]14:29   [76]16   [77]17:6
   [78]20:3-17   [79]20:8   [80]20:10   [81]20:12-17   [82]20:17
   [83]30:7   [84]31:18   [85]32:1-4   [86]33:11   [87]33:13   [88]33:13
   [89]33:20

   Leviticus

   [90]19:18   [91]23:8   [92]26:1-13

   Numbers

   [93]11:32   [94]12:7   [95]20:11   [96]21:6-9

   Deuteronomy

   [97]5:6   [98]9:10   [99]13:3   [100]13:5   [101]18:18   [102]19:15
   [103]19:15   [104]34:6

   Joshua

   [105]1:1   [106]3   [107]10:12-14

   Judges

   [108]15:19

   1 Samuel

   [109]19   [110]19

   1 Kings

   [111]17:4-9   [112]17:21-22

   2 Kings

   [113]2:9   [114]2:11   [115]2:11   [116]4:35   [117]13:21   [118]24

   Job

   [119]1:2   [120]1:11-12   [121]2:10   [122]7:1   [123]7:1   [124]9:24
   [125]14:1   [126]14:4-5   [127]25:6

   Psalms

   [128]1   [129]1:3   [130]2:6   [131]2:6-8   [132]2:7   [133]2:7
   [134]2:7-8   [135]2:8   [136]2:8   [137]3:3   [138]3:5   [139]3:9
   [140]4:1   [141]4:6   [142]5   [143]5:4   [144]5:5   [145]6:4
   [146]6:6   [147]7:8   [148]8:2   [149]9:7   [150]10:2   [151]10:3
   [152]10:3   [153]10:14   [154]11:3   [155]11:5   [156]11:5
   [157]13:3   [158]15:5   [159]16:2   [160]16:2   [161]17:4
   [162]17:15   [163]18:1   [164]18:28   [165]18:44   [166]19:2
   [167]19:3-4   [168]19:4   [169]19:4-5   [170]19:5   [171]19:5
   [172]19:7   [173]19:9   [174]19:9   [175]19:9   [176]19:9   [177]22:6
   [178]22:16   [179]22:16-17   [180]22:16-17   [181]22:17-29
   [182]22:20   [183]22:27   [184]24   [185]25:1   [186]25:8
   [187]25:10   [188]25:18   [189]26   [190]26:4   [191]27:11
   [192]27:12   [193]30:11-12   [194]32:7   [195]32:9   [196]33:5
   [197]33:9   [198]34:2   [199]34:2   [200]34:5   [201]34:5
   [202]34:16   [203]34:18   [204]34:18   [205]35:10   [206]35:12
   [207]35:13   [208]35:13   [209]35:13   [210]35:18   [211]35:20
   [212]35:27   [213]36:6   [214]36:6   [215]36:7   [216]36:7-10
   [217]36:8   [218]36:8-13   [219]36:9   [220]36:9-10   [221]37
   [222]37:2   [223]37:4   [224]38:10   [225]40:5   [226]40:14
   [227]40:14   [228]41:1   [229]41:4-5   [230]41:11   [231]42
   [232]42:6   [233]42:8   [234]43:1   [235]43:1   [236]43:1   [237]43:1
   [238]45:2   [239]45:2   [240]45:3-4   [241]45:3-5   [242]45:7
   [243]45:8   [244]46:8   [245]46:10   [246]47:3-8   [247]49:3
   [248]50   [249]50   [250]50:3   [251]50:3   [252]50:3   [253]50:3
   [254]51:3   [255]51:3   [256]51:7   [257]51:7   [258]51:8   [259]51:8
   [260]51:9   [261]51:9   [262]51:10   [263]51:11   [264]53:23
   [265]56:10   [266]56:11   [267]57:4   [268]57:4   [269]57:7   [270]59
   [271]59:10   [272]62   [273]65   [274]65:4   [275]68:4   [276]68:6
   [277]68:6   [278]68:20   [279]68:21   [280]69:4   [281]69:21
   [282]69:21   [283]69:22   [284]69:22   [285]69:32   [286]72:3
   [287]72:18   [288]73:1-2   [289]73:1-3   [290]73:9   [291]73:27-28
   [292]73:28   [293]73:28   [294]74:21   [295]75:2   [296]76:1
   [297]76:1   [298]76:2   [299]76:2   [300]77:9   [301]78:24
   [302]78:25   [303]80:7   [304]82:6   [305]82:6   [306]82:6
   [307]82:6   [308]82:8   [309]84:4   [310]84:4   [311]84:6   [312]84:7
   [313]84:10   [314]85:11   [315]85:11   [316]85:12   [317]86:11
   [318]86:11   [319]86:15   [320]88:4-5   [321]89:15-17   [322]90:4
   [323]94:8-9   [324]94:11   [325]94:11   [326]94:14   [327]97:3
   [328]101:1   [329]101:1   [330]101:1-2   [331]102:13-14   [332]102:27
   [333]102:27   [334]103:5   [335]103:5   [336]103:18   [337]104:23
   [338]104:24   [339]104:24   [340]105:4   [341]106   [342]106
   [343]108:5   [344]108:5   [345]110:1   [346]110:3   [347]110:3
   [348]110:3   [349]112:1-2   [350]113:1   [351]113:1   [352]113:3
   [353]113:3   [354]115:8   [355]116:10   [356]116:11   [357]116:11
   [358]116:12   [359]116:12-13   [360]116:15   [361]116:16
   [362]116:16   [363]118   [364]118:15   [365]118:22   [366]118:25-26
   [367]119:73   [368]119:85   [369]119:85   [370]119:96   [371]119:96
   [372]119:165   [373]119:165   [374]121:1-2   [375]121:4   [376]121:6
   [377]123:1   [378]126:5   [379]127:1   [380]127:1   [381]130
   [382]130:1   [383]131:17-18   [384]132:6   [385]132:17   [386]132:17
   [387]132:17   [388]132:17-18   [389]138:6   [390]139:7-8
   [391]139:7-8   [392]139:8   [393]142:4   [394]142:4   [395]147:5
   [396]147:7   [397]148   [398]148   [399]148:5

   Proverbs

   [400]1:7   [401]1:26   [402]5:16-17   [403]5:22   [404]9:13-17
   [405]9:18   [406]9:18   [407]12:28   [408]15:13   [409]16:22
   [410]20:8-9   [411]23:1   [412]23:1-2   [413]23:1-2   [414]23:1-2
   [415]23:2   [416]23:3-5   [417]27:2   [418]27:2   [419]31:26

   Ecclesiastes

   [420]7:16   [421]7:20   [422]10:1

   Song of Solomon

   [423]1:3   [424]1:3   [425]1:4   [426]1:4   [427]2:6   [428]4:8
   [429]5:2-3   [430]5:3   [431]6:8   [432]6:8   [433]7:6   [434]8:5
   [435]8:6

   Isaiah

   [436]1:3   [437]2:2   [438]2:3   [439]5:4   [440]5:18   [441]6:10
   [442]7:9   [443]7:9   [444]7:9   [445]7:9   [446]7:9   [447]8:8
   [448]9:2   [449]9:6   [450]10:23   [451]11:2-3   [452]14:14
   [453]14:27   [454]26:3   [455]26:10   [456]28:16   [457]28:22
   [458]35:4   [459]40:1-8   [460]40:3   [461]40:3   [462]40:3
   [463]40:6   [464]42:14   [465]42:14   [466]45:11   [467]45:11
   [468]45:11   [469]45:11   [470]46:8   [471]49:8   [472]52:3
   [473]53:1   [474]53:2   [475]53:5-8   [476]53:7   [477]53:7
   [478]53:7   [479]53:7   [480]53:7   [481]53:7   [482]53:7   [483]53:7
   [484]53:12   [485]53:12   [486]58:7-8   [487]59:1-2   [488]61:10
   [489]63:16   [490]64:4   [491]64:4

   Jeremiah

   [492]2:21   [493]17:5   [494]23:24   [495]23:24

   Ezekiel

   [496]1:1   [497]15:5   [498]16:3   [499]18:21   [500]34:4   [501]36:20

   Daniel

   [502]2:34   [503]2:34-35   [504]2:34-35   [505]2:35   [506]3
   [507]3:16-18   [508]3:23-24   [509]3:23-27   [510]3:50   [511]3:88
   [512]6:22   [513]6:22   [514]13:36-62

   Habakkuk

   [515]2:4   [516]2:4   [517]2:4   [518]2:14

   Zechariah

   [519]12:10   [520]12:13

   Malachi

   [521]1:3   [522]1:10-11   [523]3:1

   Matthew

   [524]1:17   [525]2:2   [526]2:2   [527]2:3   [528]2:6   [529]2:16
   [530]2:23   [531]3:7-9   [532]3:9   [533]3:10   [534]3:14   [535]3:14
   [536]3:14   [537]3:14-15   [538]3:15   [539]3:16   [540]3:16
   [541]3:16   [542]3:16   [543]3:16   [544]4:1-10   [545]4:1-10
   [546]4:7   [547]4:19   [548]4:19   [549]4:19   [550]5:6   [551]5:6
   [552]5:6   [553]5:6   [554]5:8   [555]5:8   [556]5:8   [557]5:8
   [558]5:8   [559]5:8   [560]5:8   [561]5:8   [562]5:8   [563]5:8
   [564]5:8   [565]5:8   [566]5:10   [567]5:14   [568]5:14
   [569]5:14-16   [570]5:14-16   [571]5:15   [572]5:16   [573]5:16
   [574]5:16   [575]5:17   [576]5:17-20   [577]5:19   [578]5:25
   [579]5:39   [580]5:41   [581]5:44   [582]5:44-46   [583]5:45
   [584]5:46   [585]5:48   [586]6:1   [587]6:1-3   [588]6:3   [589]6:5
   [590]6:9   [591]6:9   [592]6:9   [593]6:9-13   [594]6:10   [595]6:10
   [596]6:11   [597]6:12   [598]6:12   [599]6:12   [600]6:12   [601]6:12
   [602]6:12   [603]6:12   [604]6:12   [605]6:12-13   [606]6:13
   [607]6:13   [608]6:14-15   [609]6:33   [610]6:34   [611]7:7
   [612]7:16   [613]7:23   [614]7:24   [615]7:24-25   [616]7:24-27
   [617]8   [618]8:5-12   [619]8:12   [620]8:17   [621]8:21-22
   [622]8:22   [623]8:22   [624]8:24-26   [625]8:29   [626]8:29
   [627]9:9   [628]9:12   [629]9:13   [630]9:13   [631]9:15
   [632]9:20-22   [633]10:16   [634]10:17   [635]10:20   [636]10:20
   [637]10:22   [638]10:22   [639]10:23   [640]10:26   [641]10:27
   [642]10:27   [643]10:28   [644]10:28   [645]10:28   [646]10:33
   [647]10:40   [648]10:40   [649]10:41-42   [650]11:7-9   [651]11:11
   [652]11:11   [653]11:11   [654]11:11   [655]11:11   [656]11:11-13
   [657]11:14   [658]11:27   [659]11:27   [660]11:27   [661]11:28
   [662]11:28-29   [663]11:29   [664]11:30   [665]11:30   [666]12:7
   [667]12:16   [668]12:24-33   [669]12:30   [670]12:34   [671]12:46-50
   [672]13:3-25   [673]13:24   [674]13:38   [675]13:38-41
   [676]13:38-43   [677]13:39   [678]13:43   [679]13:46   [680]13:47
   [681]13:48-49   [682]13:57   [683]14:15-21   [684]14:25   [685]14:25
   [686]14:25-29   [687]14:26   [688]14:36   [689]15:24   [690]15:24
   [691]15:24   [692]15:32-38   [693]16:13-16   [694]16:13-18
   [695]16:15-16   [696]16:16   [697]16:16-17   [698]16:16-19
   [699]16:16-23   [700]16:19   [701]16:19   [702]16:19   [703]16:19
   [704]16:19   [705]16:21-22   [706]16:23   [707]16:23   [708]16:27
   [709]17:3   [710]17:10-13   [711]17:20   [712]18:10   [713]18:16
   [714]18:18   [715]19:6   [716]19:6   [717]19:12   [718]19:17
   [719]19:21-22   [720]19:27   [721]19:27   [722]19:28   [723]19:29
   [724]20:9   [725]20:10   [726]20:19   [727]20:22   [728]20:28
   [729]20:30-34   [730]21:1-16   [731]21:9   [732]21:23-27
   [733]21:23-27   [734]21:23-27   [735]21:25   [736]22:3   [737]22:13
   [738]22:13   [739]22:15-21   [740]22:21   [741]22:30   [742]22:31-32
   [743]22:32   [744]22:37-40   [745]22:37-40   [746]22:37-40
   [747]22:37-40   [748]22:40   [749]22:40   [750]22:42-45   [751]22:45
   [752]23:2-3   [753]23:2-3   [754]23:2-3   [755]23:3   [756]23:3
   [757]23:3   [758]23:8-9   [759]23:10   [760]23:27   [761]23:37
   [762]24:9   [763]24:12   [764]24:12   [765]24:13   [766]24:23
   [767]24:24   [768]24:31   [769]24:35   [770]25:21   [771]25:21
   [772]25:23   [773]25:25-30   [774]25:31   [775]25:31-40   [776]25:34
   [777]25:34   [778]25:34   [779]25:34   [780]25:34   [781]25:40
   [782]25:40   [783]25:41   [784]25:41   [785]25:41   [786]25:41
   [787]25:41   [788]25:46   [789]25:46   [790]25:46   [791]26:33-34
   [792]26:34   [793]26:34   [794]26:38   [795]26:38-39   [796]26:39
   [797]26:39   [798]26:41   [799]26:57   [800]26:63   [801]26:66
   [802]26:69-74   [803]26:69-74   [804]26:69-74   [805]27:4-5
   [806]27:14   [807]27:34   [808]27:35   [809]27:38   [810]27:39-40
   [811]27:45   [812]27:48   [813]27:51   [814]27:52-53   [815]27:54
   [816]28:1   [817]28:9   [818]28:19   [819]28:19   [820]28:20
   [821]28:20   [822]28:20   [823]28:20   [824]28:20   [825]28:20
   [826]28:20   [827]28:20   [828]28:20   [829]28:28

   Mark

   [830]1:10   [831]1:24   [832]1:24   [833]1:24   [834]1:32-34
   [835]4:12   [836]5:41-42   [837]6:56   [838]10:10   [839]10:33-34
   [840]11:1-11   [841]12:28-33   [842]13:9-13   [843]13:22-23
   [844]13:27   [845]14:61   [846]15:5   [847]15:24   [848]15:25
   [849]15:25   [850]15:27   [851]15:33   [852]15:36   [853]16:15

   Luke

   [854]1:8-9   [855]1:17   [856]1:34-35   [857]1:35-79   [858]1:41-45
   [859]1:41-45   [860]1:67-69   [861]1:67-79   [862]2:25-38
   [863]2:25-38   [864]2:25-38   [865]2:40   [866]2:51   [867]2:52
   [868]3:2   [869]3:21-22   [870]4:18-21   [871]4:24   [872]4:30
   [873]5:3-7   [874]6:13   [875]6:14   [876]6:19   [877]6:25
   [878]6:27   [879]6:46   [880]7:14   [881]7:14-15   [882]7:36-47
   [883]7:37-47   [884]8:2   [885]8:8   [886]8:8   [887]8:32   [888]8:45
   [889]8:46   [890]8:54   [891]9:12   [892]9:35   [893]9:62   [894]10:1
   [895]10:16   [896]10:17   [897]10:20   [898]10:20   [899]10:30-35
   [900]10:30-37   [901]10:40   [902]11:1-4   [903]11:27   [904]12:4
   [905]12:4-5   [906]13:21   [907]14:11   [908]15:4-5   [909]15:4-10
   [910]15:22   [911]15:31   [912]15:31   [913]15:32   [914]16:16
   [915]16:22-24   [916]16:24-28   [917]16:27-28   [918]17:3
   [919]17:17   [920]18:8   [921]18:34-43   [922]19:8   [923]19:10
   [924]19:10   [925]19:10   [926]19:12   [927]19:29-48   [928]20:2-8
   [929]20:18   [930]20:36   [931]20:36   [932]20:36   [933]20:37-38
   [934]21:12-17   [935]21:18   [936]22:3-4   [937]22:19-21   [938]22:32
   [939]22:33-34   [940]22:43   [941]22:51   [942]22:52   [943]22:55-60
   [944]23:1   [945]23:7-9   [946]23:33   [947]23:34   [948]23:34
   [949]23:34   [950]23:34   [951]23:34   [952]23:34   [953]23:34
   [954]23:34   [955]23:34   [956]23:34   [957]23:42   [958]23:43
   [959]23:43   [960]23:43   [961]23:43   [962]23:44   [963]24:13-21
   [964]24:13-28   [965]24:21   [966]24:39   [967]24:39   [968]24:44
   [969]24:44   [970]24:46   [971]24:46-47   [972]24:47   [973]24:47
   [974]24:49

   John

   [975]1:1   [976]1:1   [977]1:1   [978]1:1   [979]1:1   [980]1:1
   [981]1:1   [982]1:1   [983]1:1   [984]1:1   [985]1:1   [986]1:1
   [987]1:1   [988]1:1   [989]1:1   [990]1:1   [991]1:1   [992]1:1
   [993]1:2   [994]1:3   [995]1:3   [996]1:3   [997]1:3   [998]1:3
   [999]1:3   [1000]1:5   [1001]1:5   [1002]1:5   [1003]1:5   [1004]1:8
   [1005]1:9   [1006]1:9   [1007]1:9   [1008]1:9   [1009]1:9
   [1010]1:10   [1011]1:10   [1012]1:10   [1013]1:10   [1014]1:10
   [1015]1:12   [1016]1:12   [1017]1:12   [1018]1:14   [1019]1:14
   [1020]1:14   [1021]1:14   [1022]1:14   [1023]1:14   [1024]1:14
   [1025]1:14   [1026]1:14   [1027]1:14   [1028]1:14   [1029]1:14
   [1030]1:14   [1031]1:14   [1032]1:14   [1033]1:16   [1034]1:18
   [1035]1:19-36   [1036]1:20   [1037]1:23   [1038]1:26-27
   [1039]1:26-27   [1040]1:26-34   [1041]1:27   [1042]1:29   [1043]1:29
   [1044]1:30   [1045]1:32   [1046]1:33   [1047]1:33   [1048]1:33
   [1049]1:51   [1050]2:4   [1051]2:9   [1052]2:19   [1053]2:19
   [1054]2:21   [1055]2:23   [1056]3:1-2   [1057]3:5   [1058]3:13
   [1059]3:13   [1060]3:13   [1061]3:17   [1062]3:17   [1063]3:17
   [1064]3:17   [1065]3:18   [1066]3:26-36   [1067]3:29   [1068]3:29
   [1069]3:34   [1070]4:1-2   [1071]4:24   [1072]4:24   [1073]4:24
   [1074]4:24   [1075]4:34   [1076]4:39   [1077]4:44   [1078]5:17
   [1079]5:18   [1080]5:19   [1081]5:19   [1082]5:21   [1083]5:21
   [1084]5:22   [1085]5:22   [1086]5:22   [1087]5:26   [1088]5:26
   [1089]5:26   [1090]5:26   [1091]5:27   [1092]5:28-29   [1093]5:28-29
   [1094]5:30   [1095]5:33   [1096]5:35   [1097]5:35   [1098]5:35
   [1099]5:35   [1100]5:35   [1101]5:43   [1102]5:44   [1103]5:45
   [1104]5:46   [1105]5:46   [1106]6   [1107]6:29   [1108]6:39
   [1109]6:41   [1110]6:44   [1111]6:45   [1112]6:45   [1113]6:45
   [1114]6:51   [1115]6:54   [1116]6:54-59   [1117]6:54-69   [1118]6:70
   [1119]6:71   [1120]7:16   [1121]7:16   [1122]7:30   [1123]7:31
   [1124]7:37-39   [1125]7:39   [1126]7:39   [1127]7:39   [1128]8:15
   [1129]8:15   [1130]8:15   [1131]8:18   [1132]8:18   [1133]8:20
   [1134]8:24   [1135]8:25   [1136]8:25   [1137]8:28   [1138]8:28
   [1139]8:28   [1140]8:30   [1141]8:31   [1142]8:31-32   [1143]8:32-36
   [1144]8:34   [1145]8:34   [1146]8:34   [1147]8:35   [1148]8:35
   [1149]8:44   [1150]8:44   [1151]8:44   [1152]8:44   [1153]8:44
   [1154]8:58   [1155]8:58   [1156]8:58   [1157]9:7   [1158]9:39
   [1159]9:39-41   [1160]10:7   [1161]10:11   [1162]10:16   [1163]10:16
   [1164]10:16   [1165]10:18   [1166]10:18   [1167]10:18   [1168]10:18
   [1169]10:18   [1170]10:18   [1171]10:18   [1172]10:18   [1173]10:28
   [1174]10:30   [1175]10:30   [1176]10:30   [1177]10:30   [1178]10:30
   [1179]10:30   [1180]10:30   [1181]10:30   [1182]10:30   [1183]10:30
   [1184]10:30   [1185]10:30   [1186]10:30   [1187]10:30   [1188]10:30
   [1189]10:30   [1190]10:34   [1191]10:38   [1192]10:39-40
   [1193]10:42   [1194]11:25   [1195]11:33   [1196]11:33
   [1197]11:41-44   [1198]11:43   [1199]11:48   [1200]11:50
   [1201]12:2-6   [1202]12:19   [1203]12:23   [1204]12:27   [1205]12:29
   [1206]12:31   [1207]12:31   [1208]12:42-43   [1209]12:43
   [1210]12:47   [1211]13:1   [1212]13:5   [1213]13:7-8   [1214]13:8
   [1215]13:10   [1216]13:10   [1217]13:11   [1218]13:16   [1219]13:16
   [1220]13:18   [1221]13:23   [1222]13:23   [1223]13:23   [1224]13:27
   [1225]13:29   [1226]13:33   [1227]13:33   [1228]13:34   [1229]13:34
   [1230]13:34   [1231]13:34   [1232]13:34   [1233]13:34   [1234]13:34
   [1235]13:34   [1236]13:34   [1237]13:34   [1238]13:34   [1239]13:34
   [1240]13:36   [1241]13:36   [1242]13:36   [1243]13:36-38
   [1244]13:37   [1245]13:37   [1246]13:37   [1247]13:38   [1248]13:38
   [1249]14:1   [1250]14:6   [1251]14:6   [1252]14:6   [1253]14:6
   [1254]14:6   [1255]14:6   [1256]14:6   [1257]14:6   [1258]14:6
   [1259]14:6   [1260]14:8   [1261]14:8   [1262]14:8-9   [1263]14:9
   [1264]14:9   [1265]14:9   [1266]14:10   [1267]14:10   [1268]14:10
   [1269]14:10   [1270]14:12   [1271]14:17   [1272]14:17   [1273]14:19
   [1274]14:21   [1275]14:21   [1276]14:21   [1277]14:21   [1278]14:21
   [1279]14:23   [1280]14:23   [1281]14:25-26   [1282]14:28
   [1283]14:28   [1284]14:28   [1285]14:28   [1286]14:30
   [1287]14:30-31   [1288]14:30-31   [1289]15:4   [1290]15:5
   [1291]15:5   [1292]15:5   [1293]15:5   [1294]15:5   [1295]15:5
   [1296]15:5   [1297]15:13   [1298]15:13   [1299]15:13   [1300]15:13
   [1301]15:13   [1302]15:13   [1303]15:15   [1304]15:15   [1305]15:15
   [1306]15:15   [1307]15:19   [1308]15:19   [1309]15:19   [1310]15:19
   [1311]15:19   [1312]15:19   [1313]15:20   [1314]15:20   [1315]15:22
   [1316]15:22   [1317]15:26   [1318]15:26   [1319]15:27   [1320]16:4
   [1321]16:8-11   [1322]16:10   [1323]16:10   [1324]16:12   [1325]16:12
   [1326]16:12   [1327]16:13   [1328]16:15   [1329]16:15   [1330]16:23
   [1331]16:25   [1332]16:25   [1333]16:25-28   [1334]16:31-32
   [1335]16:32   [1336]17:3   [1337]17:3   [1338]17:3   [1339]17:3
   [1340]17:3   [1341]17:4   [1342]17:4   [1343]17:5   [1344]17:10
   [1345]17:11   [1346]17:12   [1347]17:15   [1348]17:16   [1349]17:24
   [1350]17:24   [1351]17:24   [1352]17:25   [1353]18:4-6   [1354]18:4-6
   [1355]18:6   [1356]18:6   [1357]18:6   [1358]18:31   [1359]19:6
   [1360]19:6   [1361]19:9   [1362]19:14   [1363]19:23   [1364]19:25
   [1365]19:26   [1366]19:27   [1367]19:28-30   [1368]19:28-33
   [1369]19:30   [1370]19:34   [1371]19:37   [1372]19:37   [1373]19:37
   [1374]19:38   [1375]20:15   [1376]20:17   [1377]20:17   [1378]20:19
   [1379]20:22   [1380]20:22   [1381]20:22   [1382]20:24-29
   [1383]20:25-29   [1384]20:27   [1385]20:27   [1386]20:27-28
   [1387]20:29   [1388]20:29   [1389]20:29   [1390]20:29   [1391]20:30
   [1392]21:15   [1393]21:15-17   [1394]21:15-19   [1395]21:15-19
   [1396]21:18-19   [1397]21:18-19   [1398]21:20-24

   Acts

   [1399]1:3   [1400]1:3   [1401]1:3   [1402]1:3-11   [1403]1:4
   [1404]1:6   [1405]1:6-8   [1406]1:6-8   [1407]1:7-8   [1408]1:8
   [1409]1:9   [1410]1:9   [1411]1:9-11   [1412]1:10   [1413]1:11
   [1414]1:11   [1415]1:11   [1416]1:15   [1417]1:15   [1418]1:26
   [1419]1:26   [1420]1:26   [1421]2   [1422]2   [1423]2   [1424]2
   [1425]2:1   [1426]2:1   [1427]2:1-12   [1428]2:2   [1429]2:2-4
   [1430]2:3   [1431]2:4   [1432]2:4   [1433]2:4   [1434]2:4
   [1435]2:4-6   [1436]2:6   [1437]2:31   [1438]2:37   [1439]2:41
   [1440]2:41   [1441]3:2-16   [1442]3:6-8   [1443]4:4   [1444]4:32
   [1445]4:32   [1446]4:32   [1447]4:32-35   [1448]5:15   [1449]5:15
   [1450]6:1-4   [1451]7:37   [1452]7:51-59   [1453]7:56   [1454]7:59
   [1455]7:59   [1456]7:59   [1457]8:5-23   [1458]8:13   [1459]9
   [1460]9:4   [1461]9:4   [1462]9:4   [1463]9:4   [1464]9:4   [1465]9:4
   [1466]10:20   [1467]11:26   [1468]11:26   [1469]12:2   [1470]13:7
   [1471]13:12   [1472]15:9   [1473]15:9   [1474]16:25   [1475]17:31
   [1476]19:3-5   [1477]19:19

   Romans

   [1478]1:1-4   [1479]1:1-4   [1480]1:3   [1481]1:3   [1482]1:3
   [1483]1:17   [1484]1:17   [1485]1:17   [1486]1:17   [1487]1:17
   [1488]1:17   [1489]1:17   [1490]1:17   [1491]1:19-22   [1492]1:20
   [1493]1:20-22   [1494]1:21   [1495]1:24   [1496]1:25   [1497]2:4-6
   [1498]2:9   [1499]2:12   [1500]2:12   [1501]2:21   [1502]2:24
   [1503]2:29   [1504]3:3   [1505]3:4   [1506]3:4   [1507]3:21
   [1508]3:23   [1509]3:28   [1510]4:2   [1511]4:5   [1512]4:5
   [1513]4:5   [1514]4:5   [1515]4:5   [1516]4:5   [1517]4:17
   [1518]4:25   [1519]4:25   [1520]4:25   [1521]4:25   [1522]5:5
   [1523]5:5   [1524]5:5   [1525]5:5   [1526]5:5   [1527]5:5   [1528]5:5
   [1529]5:5   [1530]5:5   [1531]5:5   [1532]5:5   [1533]5:5   [1534]5:5
   [1535]5:5   [1536]5:5   [1537]5:5   [1538]5:5   [1539]5:5   [1540]5:6
   [1541]5:8-9   [1542]5:8-9   [1543]5:12   [1544]5:12   [1545]5:14
   [1546]5:19   [1547]5:19   [1548]5:20   [1549]6:9   [1550]6:9
   [1551]6:9   [1552]6:9   [1553]6:9   [1554]6:12-13   [1555]6:14
   [1556]6:20   [1557]6:22   [1558]7:6   [1559]7:6   [1560]7:12
   [1561]7:13   [1562]7:13   [1563]7:15   [1564]7:18   [1565]7:22
   [1566]7:22-23   [1567]7:23-25   [1568]7:23-25   [1569]7:29-33
   [1570]8:3   [1571]8:3   [1572]8:3   [1573]8:3   [1574]8:7   [1575]8:9
   [1576]8:9   [1577]8:9   [1578]8:10   [1579]8:11   [1580]8:15
   [1581]8:23   [1582]8:24-25   [1583]8:24-25   [1584]8:24-25
   [1585]8:26   [1586]8:26-27   [1587]8:28   [1588]8:28-30
   [1589]8:29-30   [1590]8:30   [1591]8:31-32   [1592]8:32   [1593]8:32
   [1594]8:32   [1595]8:34   [1596]8:34   [1597]8:34   [1598]8:34
   [1599]8:35   [1600]9:5   [1601]9:7-8   [1602]9:13   [1603]9:14
   [1604]9:21   [1605]9:23   [1606]10:2   [1607]10:2-3   [1608]10:2-3
   [1609]10:3   [1610]10:3   [1611]10:3   [1612]10:3   [1613]10:4
   [1614]10:4   [1615]10:4   [1616]10:4   [1617]10:8-9   [1618]10:10
   [1619]10:10   [1620]10:10   [1621]10:10   [1622]10:10   [1623]10:14
   [1624]10:16   [1625]11:2   [1626]11:5-6   [1627]11:5-6   [1628]11:7
   [1629]11:17   [1630]11:17   [1631]11:17   [1632]11:17   [1633]11:20
   [1634]11:25   [1635]11:25   [1636]11:33   [1637]11:33   [1638]12:2
   [1639]12:3   [1640]12:3   [1641]12:12   [1642]12:12   [1643]13:1
   [1644]13:1   [1645]13:4   [1646]13:8   [1647]13:8   [1648]13:10
   [1649]13:10   [1650]13:10   [1651]13:10   [1652]13:12-13
   [1653]14:20   [1654]14:23   [1655]15:8

   1 Corinthians

   [1656]1:12   [1657]1:12   [1658]1:12-13   [1659]1:13   [1660]1:13
   [1661]1:13   [1662]1:16   [1663]1:20   [1664]1:20-28   [1665]1:23-24
   [1666]1:24   [1667]1:24   [1668]1:24   [1669]1:24   [1670]1:25
   [1671]1:30   [1672]1:30-31   [1673]1:30-31   [1674]1:31   [1675]1:31
   [1676]1:31   [1677]1:31   [1678]2:2   [1679]2:6   [1680]2:6
   [1681]2:6   [1682]2:8   [1683]2:9   [1684]2:9   [1685]2:9   [1686]2:9
   [1687]2:9   [1688]2:9   [1689]2:9   [1690]2:11   [1691]2:12
   [1692]2:12   [1693]2:13   [1694]2:14   [1695]2:14   [1696]2:14
   [1697]2:16-17   [1698]3:1   [1699]3:1-2   [1700]3:1-2   [1701]3:1-2
   [1702]3:4   [1703]3:5-7   [1704]3:6   [1705]3:6-7   [1706]3:6-7
   [1707]3:6-7   [1708]3:6-7   [1709]3:7   [1710]3:7   [1711]3:7
   [1712]3:11   [1713]3:17   [1714]3:17   [1715]3:23   [1716]4:3
   [1717]4:5   [1718]4:5   [1719]4:5   [1720]4:7   [1721]4:7   [1722]4:7
   [1723]4:7   [1724]4:15   [1725]5:7   [1726]5:7   [1727]5:7
   [1728]6:3   [1729]6:17   [1730]7:7   [1731]7:14-15   [1732]7:40
   [1733]8:1   [1734]8:1   [1735]8:4   [1736]9:7   [1737]9:9-10
   [1738]9:11-15   [1739]9:27   [1740]10:1   [1741]10:1   [1742]10:1-4
   [1743]10:1-4   [1744]10:4   [1745]10:4   [1746]10:4   [1747]10:4
   [1748]10:4   [1749]10:11   [1750]10:13   [1751]10:17   [1752]11:3
   [1753]11:3   [1754]11:27   [1755]11:29   [1756]11:29   [1757]11:29
   [1758]11:29   [1759]11:29   [1760]11:29   [1761]11:30   [1762]11:32
   [1763]11:32   [1764]12:3   [1765]12:4   [1766]12:7-9   [1767]12:8-30
   [1768]12:11   [1769]12:25-26   [1770]12:26   [1771]12:26-27
   [1772]12:27   [1773]12:31   [1774]13:1   [1775]13:1-3   [1776]13:1-3
   [1777]13:1-3   [1778]13:1-3   [1779]13:2   [1780]13:2-3   [1781]13:3
   [1782]13:3   [1783]13:4   [1784]13:7   [1785]13:8   [1786]13:9
   [1787]13:10   [1788]13:12   [1789]13:12   [1790]13:12   [1791]13:12
   [1792]13:12   [1793]13:12   [1794]13:13   [1795]14:34
   [1796]14:37-38   [1797]15:6   [1798]15:8   [1799]15:9   [1800]15:10
   [1801]15:10   [1802]15:10   [1803]15:10   [1804]15:11   [1805]15:21
   [1806]15:21-22   [1807]15:21-22   [1808]15:21-22   [1809]15:23-24
   [1810]15:24   [1811]15:24   [1812]15:24   [1813]15:26   [1814]15:26
   [1815]15:28   [1816]15:28   [1817]15:28   [1818]15:41-42
   [1819]15:44-49   [1820]15:53   [1821]15:53-55   [1822]15:54
   [1823]15:54   [1824]15:57

   2 Corinthians

   [1825]1:12   [1826]1:20   [1827]1:22   [1828]1:22   [1829]2:14-16
   [1830]2:15   [1831]2:16   [1832]3:6   [1833]3:6   [1834]3:14-16
   [1835]3:15   [1836]3:15   [1837]4:13   [1838]4:16   [1839]5:1
   [1840]5:4   [1841]5:6   [1842]5:6-7   [1843]5:6-7   [1844]5:6-8
   [1845]5:7   [1846]5:7   [1847]5:10   [1848]5:13   [1849]5:15
   [1850]5:16   [1851]5:16   [1852]5:19   [1853]5:19   [1854]5:19
   [1855]5:20-21   [1856]6:2   [1857]6:8   [1858]6:10   [1859]6:11-12
   [1860]6:11-12   [1861]6:14   [1862]10:13   [1863]11:2-3   [1864]11:3
   [1865]11:29   [1866]11:33   [1867]12:2   [1868]12:2   [1869]12:2-4
   [1870]12:4   [1871]12:6   [1872]12:7-9   [1873]12:7-9   [1874]12:8
   [1875]12:8-9   [1876]12:15   [1877]12:15   [1878]13:3   [1879]13:3
   [1880]13:3   [1881]13:4

   Galatians

   [1882]1:1   [1883]1:9   [1884]1:12   [1885]1:22-24   [1886]2:2
   [1887]2:9   [1888]2:20   [1889]2:20   [1890]2:20   [1891]2:20
   [1892]2:20   [1893]3:16   [1894]3:16   [1895]3:16   [1896]3:16
   [1897]3:21-22   [1898]3:21-22   [1899]3:28   [1900]3:29   [1901]3:29
   [1902]3:29   [1903]3:29   [1904]4:4   [1905]4:4   [1906]4:4
   [1907]4:4   [1908]4:4-5   [1909]4:6   [1910]4:9   [1911]4:11
   [1912]4:22-30   [1913]4:22-31   [1914]4:24   [1915]4:30   [1916]5:6
   [1917]5:6   [1918]5:6   [1919]5:6   [1920]5:6   [1921]5:6   [1922]5:6
   [1923]5:6   [1924]5:6   [1925]5:13   [1926]5:17   [1927]5:17
   [1928]5:22   [1929]5:24   [1930]6:2   [1931]6:2   [1932]6:2
   [1933]6:3   [1934]6:3   [1935]6:4   [1936]6:9   [1937]6:14
   [1938]6:14   [1939]6:14   [1940]6:14   [1941]6:14

   Ephesians

   [1942]1:4   [1943]1:4   [1944]1:4   [1945]1:4   [1946]1:4   [1947]1:4
   [1948]1:4   [1949]1:14   [1950]1:18   [1951]2:3   [1952]2:3
   [1953]2:4-6   [1954]2:10   [1955]2:11-22   [1956]2:11-22   [1957]2:14
   [1958]2:14   [1959]2:14-20   [1960]3:8   [1961]3:17   [1962]3:17
   [1963]3:17   [1964]3:17   [1965]3:17-19   [1966]3:18   [1967]3:19
   [1968]3:31   [1969]4:2   [1970]4:2-3   [1971]4:4-6   [1972]4:7
   [1973]4:14   [1974]4:23   [1975]4:27   [1976]5:2   [1977]5:2
   [1978]5:2   [1979]5:8   [1980]5:8   [1981]5:8   [1982]5:8   [1983]5:8
   [1984]5:8   [1985]5:8   [1986]5:8   [1987]5:8   [1988]5:8
   [1989]5:12   [1990]5:13   [1991]5:14   [1992]5:18   [1993]5:25
   [1994]5:25-26   [1995]5:25-27   [1996]5:26-27   [1997]5:27
   [1998]5:28-29   [1999]6:12   [2000]6:12   [2001]6:12   [2002]6:12

   Philippians

   [2003]1:6   [2004]1:15-18   [2005]1:15-18   [2006]1:16   [2007]1:18
   [2008]1:18   [2009]1:21-24   [2010]1:23   [2011]1:23   [2012]1:23
   [2013]1:23-24   [2014]1:23-24   [2015]1:24   [2016]2:6   [2017]2:6
   [2018]2:6   [2019]2:6   [2020]2:6   [2021]2:6   [2022]2:6-7
   [2023]2:6-7   [2024]2:6-7   [2025]2:6-7   [2026]2:6-7   [2027]2:6-8
   [2028]2:6-8   [2029]2:7   [2030]2:7   [2031]2:7   [2032]2:7-11
   [2033]2:8   [2034]2:8   [2035]2:8   [2036]2:8   [2037]2:8   [2038]2:8
   [2039]2:8   [2040]2:12   [2041]2:19-21   [2042]2:21   [2043]2:21
   [2044]2:21   [2045]3:13   [2046]3:13-14   [2047]3:15   [2048]3:15-16
   [2049]3:15-16   [2050]3:15-16   [2051]3:20   [2052]3:20   [2053]3:21

   Colossians

   [2054]1:12-13   [2055]1:13   [2056]1:13   [2057]1:16   [2058]1:18
   [2059]1:24   [2060]2:3   [2061]2:5   [2062]2:5   [2063]2:9
   [2064]2:14   [2065]2:20   [2066]3:1-2   [2067]3:1-2   [2068]3:1-2
   [2069]3:1-4   [2070]3:3   [2071]3:3   [2072]3:3-4   [2073]3:5
   [2074]3:9-10   [2075]3:10   [2076]3:10   [2077]3:10   [2078]3:11
   [2079]3:13   [2080]3:14   [2081]4:3

   1 Thessalonians

   [2082]2:7   [2083]2:7   [2084]2:13   [2085]3:10   [2086]4:13
   [2087]4:15-16   [2088]5:8   [2089]5:8

   2 Thessalonians

   [2090]2:2-3   [2091]2:4   [2092]3:2   [2093]3:2   [2094]3:8

   1 Timothy

   [2095]1:5   [2096]1:5   [2097]1:7   [2098]1:9   [2099]1:13
   [2100]1:16   [2101]2:5   [2102]2:5   [2103]2:5   [2104]2:5
   [2105]2:5   [2106]2:5   [2107]2:5   [2108]2:5   [2109]2:5   [2110]2:5
   [2111]3:1   [2112]3:10   [2113]3:16   [2114]4:3   [2115]4:4
   [2116]5:6   [2117]5:8   [2118]5:10   [2119]5:15   [2120]5:16
   [2121]5:20   [2122]6:10   [2123]6:17-19   [2124]6:20-21

   2 Timothy

   [2125]1:8-9   [2126]2:8   [2127]2:13   [2128]2:16-17   [2129]2:17-18
   [2130]2:18   [2131]2:19   [2132]2:19   [2133]2:19   [2134]2:19
   [2135]2:19   [2136]2:19   [2137]3:1-5   [2138]3:5   [2139]3:7
   [2140]3:8   [2141]4:3-4   [2142]4:6-8   [2143]4:7   [2144]4:14-16

   Titus

   [2145]1:6   [2146]1:16   [2147]1:16   [2148]1:16   [2149]2:12-13
   [2150]3:5

   Hebrews

   [2151]2:10   [2152]4:15   [2153]5:12-14   [2154]6:1-2   [2155]10:23
   [2156]11:1   [2157]11:1   [2158]11:1   [2159]12:6   [2160]12:6
   [2161]13:1

   James

   [2162]1:13   [2163]1:19   [2164]2:19   [2165]2:19   [2166]2:19
   [2167]2:19   [2168]3:1-2   [2169]4:3   [2170]4:4   [2171]4:4
   [2172]4:6   [2173]5:16

   1 Peter

   [2174]1:8-9   [2175]2:6   [2176]2:6-8   [2177]2:17   [2178]2:21
   [2179]2:21   [2180]2:21   [2181]2:21   [2182]2:21   [2183]2:21-23
   [2184]3:9   [2185]3:13   [2186]3:21   [2187]4:8   [2188]4:8
   [2189]5:8   [2190]5:8   [2191]5:8

   2 Peter

   [2192]1:17-19   [2193]1:19   [2194]2:4

   1 John

   [2195]1   [2196]1:2   [2197]1:3   [2198]1:3   [2199]1:4   [2200]1:5
   [2201]1:5   [2202]1:5-10   [2203]1:5-2:28   [2204]1:6   [2205]1:7
   [2206]1:8   [2207]1:8   [2208]1:8   [2209]1:8   [2210]1:8   [2211]1:8
   [2212]1:9   [2213]1:9   [2214]1:9-10   [2215]2:1   [2216]2:1
   [2217]2:1-2   [2218]2:1-2   [2219]2:1-2   [2220]2:2   [2221]2:3-4
   [2222]2:5   [2223]2:5   [2224]2:5   [2225]2:6   [2226]2:6   [2227]2:7
   [2228]2:8   [2229]2:9   [2230]2:10   [2231]2:10   [2232]2:11
   [2233]2:11   [2234]2:11   [2235]2:12   [2236]2:12-28   [2237]2:13
   [2238]2:13   [2239]2:15   [2240]2:15   [2241]2:15   [2242]2:15
   [2243]2:15-17   [2244]2:16   [2245]2:16-17   [2246]2:18   [2247]2:18
   [2248]2:18   [2249]2:18   [2250]2:18   [2251]2:19   [2252]2:19
   [2253]2:19   [2254]2:21   [2255]2:22   [2256]2:22   [2257]2:22
   [2258]2:23   [2259]2:24-25   [2260]2:25-26   [2261]2:26-27
   [2262]2:27   [2263]2:28   [2264]2:29   [2265]2:29-3:22   [2266]3:1
   [2267]3:2   [2268]3:2   [2269]3:2   [2270]3:2   [2271]3:2   [2272]3:2
   [2273]3:2   [2274]3:2   [2275]3:2   [2276]3:2   [2277]3:2   [2278]3:3
   [2279]3:3   [2280]3:4   [2281]3:5   [2282]3:6   [2283]3:7   [2284]3:8
   [2285]3:8   [2286]3:9   [2287]3:9   [2288]3:9   [2289]3:10
   [2290]3:10   [2291]3:10-11   [2292]3:12   [2293]3:13   [2294]3:14
   [2295]3:15   [2296]3:15   [2297]3:15   [2298]3:16   [2299]3:16
   [2300]3:16   [2301]3:16   [2302]3:16   [2303]3:17   [2304]3:17
   [2305]3:18   [2306]3:18-20   [2307]3:19   [2308]3:21   [2309]3:21-22
   [2310]3:23   [2311]3:23   [2312]3:23-5:17   [2313]3:24
   [2314]3:27-28   [2315]4:1   [2316]4:2   [2317]4:2-3   [2318]4:3
   [2319]4:4   [2320]4:5   [2321]4:6   [2322]4:7   [2323]4:7
   [2324]4:7-8   [2325]4:8   [2326]4:8   [2327]4:9   [2328]4:9-10
   [2329]4:11   [2330]4:12   [2331]4:12   [2332]4:12   [2333]4:13
   [2334]4:13   [2335]4:14   [2336]4:15   [2337]4:16   [2338]4:16
   [2339]4:16   [2340]4:16   [2341]4:17   [2342]4:18   [2343]4:18
   [2344]4:18   [2345]4:18   [2346]4:18   [2347]4:18   [2348]4:18
   [2349]4:18   [2350]4:19   [2351]4:19   [2352]4:19   [2353]4:20
   [2354]4:20   [2355]4:20   [2356]4:20-21   [2357]4:20-21   [2358]5
   [2359]5:7-8   [2360]5:13   [2361]5:16   [2362]5:20   [2363]5:20
   [2364]8:24

   2 John

   [2365]1:7

   Revelation

   [2366]3:1   [2367]3:16   [2368]5:5   [2369]5:5   [2370]17:15
   [2371]17:15   [2372]22:8-9

   Tobit

   [2373]2:11   [2374]4

   Wisdom of Solomon

   [2375]1:1   [2376]1:2   [2377]1:11   [2378]2:1   [2379]6:16
   [2380]7:24   [2381]7:26   [2382]7:26   [2383]7:26   [2384]8:1
   [2385]9:15   [2386]9:15   [2387]9:15   [2388]9:15   [2389]9:15
   [2390]9:15   [2391]9:15   [2392]11:21   [2393]11:25

   2 Maccabees

   [2394]7   [2395]7

   Sirach

   [2396]1:28   [2397]2:12   [2398]3:21   [2399]3:22   [2400]5:8-9
   [2401]5:13   [2402]6:36-37   [2403]10:14-15   [2404]10:15
   [2405]18:7   [2406]18:30   [2407]38:24
     __________________________________________________________________

Index of Scripture Commentary

   Song of Solomon

   [2408]5:2-3

   John

   [2409]1:1-5   [2410]1:6-14   [2411]1:15-18   [2412]1:19-33
   [2413]1:32-33   [2414]1:33   [2415]1:34-51   [2416]2:1-4
   [2417]2:1-11   [2418]2:12-21   [2419]2:23-25   [2420]3:1-5
   [2421]3:6-21   [2422]3:22-29   [2423]3:29-36   [2424]4:1-18
   [2425]4:1-42   [2426]4:43-54   [2427]5:19   [2428]5:19
   [2429]5:19-30   [2430]5:19-40   [2431]5:20-23   [2432]5:24-30
   [2433]6:1-14   [2434]6:15-44   [2435]6:41-59   [2436]6:60-72
   [2437]7:1-13   [2438]7:14-18   [2439]7:19-24   [2440]7:25-36
   [2441]7:37-39   [2442]7:40-53   [2443]8:1-11   [2444]8:12
   [2445]8:13-14   [2446]8:15-18   [2447]8:19-20   [2448]8:21-25
   [2449]8:26-27   [2450]8:28-32   [2451]8:31-36   [2452]8:37-47
   [2453]8:48-59   [2454]9   [2455]10:1-10   [2456]10:11-13
   [2457]10:14-21   [2458]10:22-42   [2459]11:1-54   [2460]11:55-57
   [2461]12   [2462]12:12-26   [2463]12:27-36   [2464]12:37-43
   [2465]12:44-50   [2466]13:1-5   [2467]13:6-10   [2468]13:6-10
   [2469]13:10   [2470]13:10-15   [2471]13:16-20   [2472]13:21
   [2473]13:21-26   [2474]13:26-31   [2475]13:31-32   [2476]13:33
   [2477]13:34-35   [2478]13:36-38   [2479]14:1-3   [2480]14:1-3
   [2481]14:4-6   [2482]14:7-10   [2483]14:10-14   [2484]14:10-14
   [2485]14:10-14   [2486]14:15-17   [2487]14:18-21   [2488]14:22-24
   [2489]14:25-27   [2490]14:27-28   [2491]14:29-31   [2492]15:1-3
   [2493]15:4-7   [2494]15:8-10   [2495]15:11-12   [2496]15:13
   [2497]15:14-15   [2498]15:15-16   [2499]15:17-19   [2500]15:20-21
   [2501]15:22-23   [2502]15:23   [2503]15:24-25   [2504]15:26-27
   [2505]16:1-4   [2506]16:4-7   [2507]16:8-11   [2508]16:12-13
   [2509]16:12-13   [2510]16:12-13   [2511]16:13   [2512]16:13-15
   [2513]16:16-23   [2514]16:23-28   [2515]16:29-33   [2516]17:1
   [2517]17:1-5   [2518]17:6-8   [2519]17:9-13   [2520]17:14-19
   [2521]17:20   [2522]17:21-23   [2523]17:24-26   [2524]18:1-12
   [2525]18:24-26   [2526]18:28-32   [2527]18:33-40   [2528]19:1-16
   [2529]19:17-22   [2530]19:23-24   [2531]19:24-30   [2532]19:31-42
   [2533]20:1-9   [2534]20:10-29   [2535]20:30-31   [2536]21:1-11
   [2537]21:12-19   [2538]21:19-25

   1 John

   [2539]1:1-2:11   [2540]2:12-17   [2541]2:18-27   [2542]2:27-3:8
   [2543]3:9-18   [2544]3:19-4:3   [2545]4:4-12   [2546]4:12-16
   [2547]4:17-21   [2548]5:1-3
     __________________________________________________________________

Index of Greek Words and Phrases

     * anti: [2549]1
     * enkainia: [2550]1
     * epoiesan: [2551]1
     * erotesete: [2552]1
     * ho luei ton 'Iesoun apo tou Theou, ek tou Theou ouk ?sti: [2553]1
     * hos: [2554]1
     * ThEOS: [2555]1
     * Theos: [2556]1
     * a: [2557]1
     * ginoskete: [2558]1 [2559]2
     * deipnou genomenou: [2560]1
     * doxasei: [2561]1 [2562]2
     * theos: [2563]1
     * kai: [2564]1
     * katharizei: [2565]1
     * katharixei: [2566]1
     * kainos: [2567]1
     * kainophonias: [2568]1
     * kleron: [2569]1
     * klethomen kai esmen: [2570]1
     * logos: [2571]1 [2572]2
     * luei: [2573]1
     * me homologei, toutestin, ho luei: [2574]1
     * menei: [2575]1
     * menei: [2576]1
     * outos: [2577]1
     * pistis: [2578]1
     * paides: [2579]1 [2580]2
     * paidia: [2581]1 [2582]2
     * pantokrator: [2583]1 [2584]2
     * teknia: [2585]1
     * chrisma: [2586]1
     * pseudos: [2587]1
     * ?grapsa: [2588]1
     * ?stai: [2589]1
     * agape: [2590]1 [2591]2 [2592]3
     * agapomen: [2593]1
     * adoleschias: [2594]1
     * alethinon Theon: [2595]1
     * anatole: [2596]1
     * antikeimenos: [2597]1
     * apo tou Kaiapha,: [2598]1
     * arche: [2599]1 [2600]2
     * arches: [2601]1
     * aschezos: [2602]1
     * an oidamen: [2603]1
     * arti: [2604]1
     * archtos: [2605]1
     * ean me pisteusete, oude me sunete: [2606]1
     * ebastazen: [2607]1
     * ektoutou: [2608]1 [2609]2 [2610]3
     * en: [2611]1
     * en auto: [2612]1
     * en te aletheia pase: [2613]1
     * en to: [2614]1
     * en touto ginoskomen hoti egnokamen auton, ean: [2615]1
     * en truphais sou: [2616]1
     * endees psomou: [2617]1
     * entole: [2618]1
     * exarxate: [2619]1
     * exerithmesa: [2620]1 [2621]2
     * exerithmesan: [2622]1 [2623]2
     * estin: [2624]1
     * ephanerothe: [2625]1
     * hedunthes: [2626]1
     * hina: [2627]1
     * ho homologon ton huion kai ton patera ?chei: [2628]1
     * ho aitichristos: [2629]1
     * ho theos agape estin: [2630]1
     * ho theos: [2631]1
     * ho pater autou: [2632]1
     * ho poiesas: [2633]1
     * horisthentos: [2634]1 [2635]2
     * ho: [2636]1 [2637]2
     * ho ti: [2638]1
     * ho...meizon": [2639]1
     * hos: [2640]1 [2641]2 [2642]3 [2643]4 [2644]5
     * hos...meizon: [2645]1
     * hoti: [2646]1
     * humas: [2647]1
     * humin: [2648]1
     * eleutherosei: [2649]1
     * e meta tou patros: [2650]1
     * Aphes auten hina eis ten hemeran tou entaphiasmou mou terese auto:
       [2651]1
     * O etheasametha: [2652]1
     * Oti: [2653]1
     * Odegesei humas eis ten aletheian pasan,: [2654]1
     * 'Ap' arti: [2655]1
     * Ause: [2656]1
     * ALEThEINONThN: [2657]1
     * Th: [2658]1
     * ThS: [2659]1
     * Theos: [2660]1
     * Iesous: [2661]1
     * Kurion 'Iesoun: [2662]1
     * Naue: [2663]1
     * Neuei oun touto Simon Petros puthesthai tis an eie peri hou legei:
       [2664]1
     * Neuei houn touto S. P., kai legei auto, Eipe tis estin peri hou
       legei: [2665]1
     * OS: [2666]1
     * Chrisma: [2667]1
     * Christos: [2668]1
     * a: [2669]1 [2670]2 [2671]3
     * auton: [2672]1
     * b: [2673]1
     * g: [2674]1
     * ginosketai: [2675]1
     * ginoskete: [2676]1
     * ginosko: [2677]1
     * d: [2678]1 [2679]2
     * doxa: [2680]1 [2681]2 [2682]3 [2683]4
     * doxason: [2684]1 [2685]2
     * dusis: [2686]1
     * diairoun: [2687]1
     * doxazein: [2688]1
     * ei de me, eipon an humin, hoti poreuomai: [2689]1
     * eis doxan: [2690]1
     * eis pikrias he ampelos he allotria: [2691]1
     * eis touto: [2692]1
     * zoe: [2693]1
     * theos alethinos: [2694]1
     * kai esmen: [2695]1
     * kakopistias: [2696]1
     * kata panta exomoiousthai bouletai ho planos to huio tou Theou:
       [2697]1
     * kata skopon: [2698]1
     * keiriais: [2699]1
     * kenophonias: [2700]1
     * legei, Kurios 'Iesous: [2701]1
     * luein ton 'Iesoun: [2702]1
     * m: [2703]1 [2704]2 [2705]3
     * menei: [2706]1
     * metron: [2707]1
     * meizon: [2708]1 [2709]2 [2710]3
     * meizon: [2711]1
     * mesembria: [2712]1
     * nardou pistikes polutimou:" pistikos: [2713]1
     * nomos: [2714]1
     * oi chorizein apo tou tes oikonomias anthropou boulomenoi ten
       theoteta: [2715]1
     * oidamen: [2716]1
     * oidate: [2717]1
     * oidate pantes: [2718]1
     * ou: [2719]1
     * ouketi: [2720]1
     * houtos: [2721]1
     * houtos: [2722]1 [2723]2
     * houtos estin ho alethinos kai zoe aionios: [2724]1
     * panta: [2725]1
     * pantas: [2726]1
     * pantos ho pseustes enantios on te aletheia etoi to Christo
       antichristos esti: [2727]1
     * piptei: [2728]1
     * pan pneuma ho luei ton 'Iesoun apo tou Theou ouk ?sti: [2729]1
     * pas hos an me homologe 'I.Ch. en sarkhi eleluthenai: [2730]1
     * paraskeue: [2731]1
     * pisteuete: [2732]1
     * prin 'Abraam genesthai, ego eimi: [2733]1
     * pro emou: [2734]1
     * pros parthous: [2735]1
     * pros parthenous: [2736]1 [2737]2
     * sophia: [2738]1
     * sunete: [2739]1
     * ta eperchomena: [2740]1
     * ten arche;n: [2741]1
     * ten stolen ten archaian: [2742]1
     * ti esometha: [2743]1
     * tis an eie: [2744]1
     * to ?nduma tes aphtharsias: [2745]1
     * to alethinon: [2746]1
     * to husterema: [2747]1
     * to auto chrisma: [2748]1
     * to autou chrisma: [2749]1
     * to stereoma: [2750]1
     * ton alethinon Theon: [2751]1
     * tessarachonta: [2752]1
     * tetereken: [2753]1
     * terese: [2754]1
     * tous kosmokratoras tou skotous toutou: [2755]1
     * tou hagiou endoxotatou apostolou kai euangelistou parthenou
       egapemenou epistethiou 'Ioannou theologou: [2756]1
     * tou parthenou: [2757]1 [2758]2 [2759]3
     * huios: [2760]1
     * chrapho humin, pateres: [2761]1
     * chrisma: [2762]1
     * psuche: [2763]1
     * psuche: [2764]1
     * osanna: [2765]1
     * Orphani: [2766]1
     * angels: [2767]1
     * apostoli: [2768]1
     * b: [2769]1
     * orphano: [2770]1
     * paschein: [2771]1
     __________________________________________________________________

Index of Hebrew Words and Phrases

     * 'kpr: [2772]1 [2773]2
     * 'mbl nphs 'th: [2774]1
     * 'sbh vhqyts tmvntk: [2775]1
     * 'my: [2776]1
     * 'hvh: [2777]1
     * 'sm: [2778]1
     * brk: [2779]1
     * hll: [2780]1
     * hqyts: [2781]1
     * hvsyh n': [2782]1
     * vhdrk: [2783]1
     * vnyr"yhsn: [2784]1
     * vhdrk: [2785]1
     * vytsrv h'ytvt s'lvny: [2786]1
     * cht't: [2787]1
     * ychyrym: [2788]1
     * ychyr: [2789]1
     * ymtqv: [2790]1
     * ynm: [2791]1
     * mnhmdbr: [2792]1
     * ml"sv: [2793]1 [2794]2
     * mchbrrch: [2795]1
     * mchlbnch: [2796]1
     * mvsyv ychyrym byth: [2797]1
     * mtqv: [2798]1
     * nym: [2799]1
     * nm: [2800]1
     * nmh: [2801]1
     * svry: [2802]1
     * vdy: [2803]1 [2804]2
     * l: [2805]1
     * pht: [2806]1
     * phtvt: [2807]1
     * phty: [2808]1
     * phtyvt: [2809]1
     * tsr'l 'v: [2810]1
     * tslch rkv: [2811]1
     * ryq: [2812]1
     * ryq': [2813]1
     * rq': [2814]1
     * rvs: [2815]1
     * smr: [2816]1
     * smrvn: [2817]1
     * smrny: [2818]1
     * sn'h: [2819]1
     * t'mnz: [2820]1
     * tmvnh: [2821]1
     __________________________________________________________________

Index of Pages of the Print Edition

   [2822]i  [2823]iii  [2824]iv  [2825]v  [2826]1  [2827]7  [2828]8
   [2829]9  [2830]10  [2831]11  [2832]12  [2833]13  [2834]14  [2835]15
   [2836]16  [2837]17  [2838]18  [2839]19  [2840]20  [2841]21  [2842]22
   [2843]23  [2844]24  [2845]25  [2846]26  [2847]27  [2848]28  [2849]29
   [2850]30  [2851]31  [2852]32  [2853]33  [2854]34  [2855]35  [2856]36
   [2857]37  [2858]38  [2859]39  [2860]40  [2861]41  [2862]42  [2863]43
   [2864]44  [2865]45  [2866]46  [2867]47  [2868]48  [2869]49  [2870]50
   [2871]51  [2872]52  [2873]53  [2874]54  [2875]55  [2876]56  [2877]57
   [2878]58  [2879]59  [2880]60  [2881]61  [2882]62  [2883]63  [2884]64
   [2885]65  [2886]66  [2887]67  [2888]68  [2889]69  [2890]70  [2891]71
   [2892]72  [2893]73  [2894]74  [2895]75  [2896]76  [2897]77  [2898]78
   [2899]79  [2900]80  [2901]81  [2902]82  [2903]83  [2904]84  [2905]85
   [2906]86  [2907]87  [2908]88  [2909]89  [2910]90  [2911]91  [2912]92
   [2913]93  [2914]94  [2915]95  [2916]96  [2917]97  [2918]98  [2919]99
   [2920]100  [2921]101  [2922]102  [2923]103  [2924]104  [2925]105
   [2926]106  [2927]107  [2928]108  [2929]109  [2930]110  [2931]111
   [2932]112  [2933]113  [2934]114  [2935]115  [2936]116  [2937]117
   [2938]118  [2939]119  [2940]120  [2941]121  [2942]122  [2943]123
   [2944]124  [2945]125  [2946]126  [2947]127  [2948]128  [2949]129
   [2950]130  [2951]131  [2952]132  [2953]133  [2954]134  [2955]135
   [2956]136  [2957]137  [2958]138  [2959]139  [2960]140  [2961]141
   [2962]142  [2963]143  [2964]144  [2965]145  [2966]146  [2967]147
   [2968]148  [2969]149  [2970]150  [2971]151  [2972]152  [2973]153
   [2974]154  [2975]155  [2976]156  [2977]157  [2978]158  [2979]159
   [2980]160  [2981]161  [2982]162  [2983]163  [2984]164  [2985]165
   [2986]166  [2987]167  [2988]168  [2989]169  [2990]170  [2991]171
   [2992]172  [2993]173  [2994]174  [2995]175  [2996]176  [2997]177
   [2998]178  [2999]179  [3000]180  [3001]181  [3002]182  [3003]183
   [3004]184  [3005]185  [3006]186  [3007]187  [3008]188  [3009]189
   [3010]190  [3011]191  [3012]192  [3013]193  [3014]194  [3015]195
   [3016]196  [3017]197  [3018]198  [3019]199  [3020]200  [3021]201
   [3022]202  [3023]203  [3024]204  [3025]205  [3026]206  [3027]207
   [3028]208  [3029]209  [3030]210  [3031]211  [3032]212  [3033]213
   [3034]214  [3035]215  [3036]216  [3037]217  [3038]218  [3039]219
   [3040]220  [3041]221  [3042]222  [3043]223  [3044]224  [3045]225
   [3046]226  [3047]227  [3048]228  [3049]229  [3050]230  [3051]231
   [3052]232  [3053]233  [3054]234  [3055]235  [3056]236  [3057]237
   [3058]238  [3059]239  [3060]240  [3061]241  [3062]242  [3063]243
   [3064]244  [3065]245  [3066]246  [3067]247  [3068]248  [3069]249
   [3070]250  [3071]251  [3072]252  [3073]253  [3074]254  [3075]255
   [3076]256  [3077]257  [3078]258  [3079]259  [3080]260  [3081]261
   [3082]262  [3083]263  [3084]264  [3085]265  [3086]266  [3087]267
   [3088]268  [3089]269  [3090]270  [3091]271  [3092]272  [3093]273
   [3094]274  [3095]275  [3096]276  [3097]277  [3098]278  [3099]279
   [3100]280  [3101]281  [3102]282  [3103]283  [3104]284  [3105]285
   [3106]286  [3107]287  [3108]288  [3109]289  [3110]290  [3111]291
   [3112]292  [3113]293  [3114]294  [3115]295  [3116]296  [3117]297
   [3118]298  [3119]299  [3120]300  [3121]301  [3122]302  [3123]303
   [3124]303  [3125]305  [3126]306  [3127]307  [3128]308  [3129]309
   [3130]310  [3131]311  [3132]312  [3133]313  [3134]314  [3135]315
   [3136]316  [3137]317  [3138]318  [3139]319  [3140]320  [3141]321
   [3142]322  [3143]323  [3144]324  [3145]325  [3146]326  [3147]327
   [3148]328  [3149]329  [3150]330  [3151]331  [3152]332  [3153]333
   [3154]334  [3155]335  [3156]336  [3157]337  [3158]338  [3159]339
   [3160]340  [3161]341  [3162]342  [3163]343  [3164]344  [3165]345
   [3166]346  [3167]347  [3168]348  [3169]349  [3170]350  [3171]351
   [3172]352  [3173]353  [3174]354  [3175]355  [3176]356  [3177]357
   [3178]358  [3179]359  [3180]360  [3181]361  [3182]362  [3183]363
   [3184]364  [3185]365  [3186]366  [3187]367  [3188]368  [3189]369
   [3190]370  [3191]371  [3192]372  [3193]373  [3194]374  [3195]375
   [3196]376  [3197]377  [3198]378  [3199]379  [3200]380  [3201]381
   [3202]382  [3203]383  [3204]384  [3205]385  [3206]386  [3207]387
   [3208]388  [3209]389  [3210]390  [3211]391  [3212]392  [3213]393
   [3214]394  [3215]395  [3216]396  [3217]397  [3218]398  [3219]399
   [3220]400  [3221]401  [3222]402  [3223]403  [3224]404  [3225]405
   [3226]406  [3227]407  [3228]408  [3229]409  [3230]410  [3231]411
   [3232]412  [3233]413  [3234]414  [3235]415  [3236]416  [3237]417
   [3238]418  [3239]419  [3240]420  [3241]421  [3242]422  [3243]423
   [3244]424  [3245]425  [3246]426  [3247]427  [3248]428  [3249]429
   [3250]430  [3251]431  [3252]432  [3253]433  [3254]434  [3255]435
   [3256]436  [3257]437  [3258]438  [3259]439  [3260]440  [3261]441
   [3262]442  [3263]443  [3264]444  [3265]445  [3266]446  [3267]447
   [3268]448  [3269]449  [3270]450  [3271]451  [3272]452  [3273]453
   [3274]456  [3275]457  [3276]460  [3277]461  [3278]462  [3279]463
   [3280]464  [3281]465  [3282]466  [3283]467  [3284]468  [3285]469
   [3286]470  [3287]471  [3288]472  [3289]473  [3290]474  [3291]475
   [3292]476  [3293]477  [3294]478  [3295]479  [3296]480  [3297]481
   [3298]482  [3299]483  [3300]484  [3301]485  [3302]486  [3303]487
   [3304]488  [3305]489  [3306]490  [3307]491  [3308]492  [3309]493
   [3310]494  [3311]495  [3312]496  [3313]497  [3314]498  [3315]499
   [3316]500  [3317]501  [3318]502  [3319]503  [3320]504  [3321]505
   [3322]506  [3323]507  [3324]508  [3325]509  [3326]510  [3327]511
   [3328]512  [3329]513  [3330]514  [3331]515  [3332]516  [3333]517
   [3334]518  [3335]519  [3336]520  [3337]521  [3338]522  [3339]523
   [3340]524  [3341]525  [3342]526  [3343]527  [3344]528  [3345]529
   [3346]531  [3347]533  [3348]537  [3349]538  [3350]539  [3351]540
   [3352]541  [3353]542  [3354]543  [3355]544  [3356]545  [3357]546
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   [3364]553  [3365]554  [3366]555  [3367]556  [3368]557  [3369]558
   [3370]559  [3371]560
     __________________________________________________________________

            This document is from the Christian Classics Ethereal
               Library at Calvin College, http://www.ccel.org,
                   generated on demand from ThML source.

References

   1. file:///ccel/s/schaff/npnf107/cache/npnf107.html3?scrBook=Gen&scrCh=1&scrV=0#iii.ii-p32.1
   2. file:///ccel/s/schaff/npnf107/cache/npnf107.html3?scrBook=Gen&scrCh=1&scrV=1#iii.x-p13.1
   3. file:///ccel/s/schaff/npnf107/cache/npnf107.html3?scrBook=Gen&scrCh=1&scrV=1#iii.xxvii-p25.1
   4. file:///ccel/s/schaff/npnf107/cache/npnf107.html3?scrBook=Gen&scrCh=1&scrV=1#iii.xliv-p51.1
   5. file:///ccel/s/schaff/npnf107/cache/npnf107.html3?scrBook=Gen&scrCh=1&scrV=3#iii.xxi-p7.1
   6. file:///ccel/s/schaff/npnf107/cache/npnf107.html3?scrBook=Gen&scrCh=1&scrV=3#iii.xlv-p12.1
   7. file:///ccel/s/schaff/npnf107/cache/npnf107.html3?scrBook=Gen&scrCh=1&scrV=4#iii.xlv-p14.1
   8. file:///ccel/s/schaff/npnf107/cache/npnf107.html3?scrBook=Gen&scrCh=1&scrV=6#iii.xxi-p7.1
   9. file:///ccel/s/schaff/npnf107/cache/npnf107.html3?scrBook=Gen&scrCh=1&scrV=7#iii.xxi-p7.1
  10. file:///ccel/s/schaff/npnf107/cache/npnf107.html3?scrBook=Gen&scrCh=1&scrV=26#iv.xi-p29.1
  11. file:///ccel/s/schaff/npnf107/cache/npnf107.html3?scrBook=Gen&scrCh=2&scrV=17#iii.xxiii-p14.1
  12. file:///ccel/s/schaff/npnf107/cache/npnf107.html3?scrBook=Gen&scrCh=2&scrV=22#iii.cxxi-p9.1
  13. file:///ccel/s/schaff/npnf107/cache/npnf107.html3?scrBook=Gen&scrCh=2&scrV=23#iii.iii-p31.1
  14. file:///ccel/s/schaff/npnf107/cache/npnf107.html3?scrBook=Gen&scrCh=2&scrV=24#iii.x-p27.1
  15. file:///ccel/s/schaff/npnf107/cache/npnf107.html3?scrBook=Gen&scrCh=2&scrV=24#iv.iv-p15.1
  16. file:///ccel/s/schaff/npnf107/cache/npnf107.html3?scrBook=Gen&scrCh=3&scrV=1#iii.xliii-p21.1
  17. file:///ccel/s/schaff/npnf107/cache/npnf107.html3?scrBook=Gen&scrCh=3&scrV=1#iv.ix-p40.1
  18. file:///ccel/s/schaff/npnf107/cache/npnf107.html3?scrBook=Gen&scrCh=3&scrV=5#iii.xviii-p41.1
  19. file:///ccel/s/schaff/npnf107/cache/npnf107.html3?scrBook=Gen&scrCh=3&scrV=6#iii.lxxiv-p8.1
  20. file:///ccel/s/schaff/npnf107/cache/npnf107.html3?scrBook=Gen&scrCh=3&scrV=7#iii.viii-p50.1
  21. file:///ccel/s/schaff/npnf107/cache/npnf107.html3?scrBook=Gen&scrCh=3&scrV=9#iii.l-p52.1
  22. file:///ccel/s/schaff/npnf107/cache/npnf107.html3?scrBook=Gen&scrCh=3&scrV=20#iii.cxxi-p10.1
  23. file:///ccel/s/schaff/npnf107/cache/npnf107.html3?scrBook=Gen&scrCh=6&scrV=16#iii.cxxi-p8.1
  24. file:///ccel/s/schaff/npnf107/cache/npnf107.html3?scrBook=Gen&scrCh=8&scrV=6#iii.vii-p7.1
  25. file:///ccel/s/schaff/npnf107/cache/npnf107.html3?scrBook=Gen&scrCh=8&scrV=8#iii.viii-p10.1
  26. file:///ccel/s/schaff/npnf107/cache/npnf107.html3?scrBook=Gen&scrCh=8&scrV=9#iii.vii-p7.1
  27. file:///ccel/s/schaff/npnf107/cache/npnf107.html3?scrBook=Gen&scrCh=11&scrV=1#iii.vii-p28.1
  28. file:///ccel/s/schaff/npnf107/cache/npnf107.html3?scrBook=Gen&scrCh=11&scrV=27#iii.xxix-p9.1
  29. file:///ccel/s/schaff/npnf107/cache/npnf107.html3?scrBook=Gen&scrCh=13&scrV=8#iii.xi-p10.1
  30. file:///ccel/s/schaff/npnf107/cache/npnf107.html3?scrBook=Gen&scrCh=14&scrV=14#iii.xi-p10.1
  31. file:///ccel/s/schaff/npnf107/cache/npnf107.html3?scrBook=Gen&scrCh=16&scrV=4#iv.xiii-p64.1
  32. file:///ccel/s/schaff/npnf107/cache/npnf107.html3?scrBook=Gen&scrCh=16&scrV=9#iii.xii-p39.1
  33. file:///ccel/s/schaff/npnf107/cache/npnf107.html3?scrBook=Gen&scrCh=17&scrV=10#iii.xxxi-p10.1
  34. file:///ccel/s/schaff/npnf107/cache/npnf107.html3?scrBook=Gen&scrCh=19&scrV=24#iii.lii-p11.1
  35. file:///ccel/s/schaff/npnf107/cache/npnf107.html3?scrBook=Gen&scrCh=21&scrV=9#iii.xiii-p9.1
  36. file:///ccel/s/schaff/npnf107/cache/npnf107.html3?scrBook=Gen&scrCh=21&scrV=9#iii.xii-p37.1
  37. file:///ccel/s/schaff/npnf107/cache/npnf107.html3?scrBook=Gen&scrCh=21&scrV=10#iii.xii-p28.1
  38. file:///ccel/s/schaff/npnf107/cache/npnf107.html3?scrBook=Gen&scrCh=22&scrV=18#iii.vii-p26.1
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