P8ai,m which this world cannot be, until
iniquity
pass away : let not v'' that rejoicing make us secure, but let our heart be so made glad, as to fear the name of the Lord, lest it be made glad
on one side, be stricken on another.
on one side, be stricken on another.
Augustine - Exposition on the Psalms - v4
Fix My
o2
-- -- --
IMS Thc present life a ' day of trouble. '
Psalm law in thy heart. Fix my prayer in Thine ears, 0 Lord;
-
and attend to the voice of my prayer.
11. Ver. 7. In the day ofmy trouble
I have cried unto Thee,for Thou hast heard me. The caIuse that Thouheardest
me was, that in the day of my trouble
little before he had said, All the day have I cried, all the day have I been troubled. Let no Christian then say that there is any day in which he is not troubled. By all the day we have understood the whole of time. What then, is there trouble even when it is well with us? Even so, trouble. How is there trouble? Because as long as we are in the body toe
2 Cor.
are absent from the Lord. Let what will abound here, we are not yet in that country whither we are hastening to return, lie to whom foreign travel is sweet, loveth not his country: if
cried unto Thee. A
his country is sweet, travel is bitter; if travel is bitter, all the day there is trouble ? When is there not trouble ? When there is joy in one's country. At Thy right hand are delights for
Ps. 16,
Ps. 27, evermore. 'Thou shIalt fill me with joy,' he saith, 'with Thy
*'
countenance: that
toil and groaning shall pass away : there shall be not prayer
may see the delight the Lord. ' There of
but raise; there Alleluia, there Amen, the voice in concord with Angels; there vision without failing and love without weariness. So long therefore as we are not there, ye see that we are not in that which is good. But do all things abonnd? If all things abound, see if thou art assured that all things perish not. But I have what I had not: more money is come to me which I had not before. Perhaps more fear too
. is come, which thou hadst not before: perhaps thou wast so much the more secure as thou wast the poorer. In fine, be it that thou hast wealth, that thon hast redundance of this world's affluence, that thou hast assurance given thee that all
this shall not perish ; besides this, that God say unto thee, Thou shalt remain for ever in these things, they shall be for ever with thee, but My face thou shalt not see. Let none ask counsel of the flesh : ask ye counsel of the Spirit : let your heart answer you; let hope, faith, charity, which has begun to be in you, answer. If then we were to receive as
surance that we should always be in affluence of worldly goods, and if God were to say to us, My face ye shall not see, would ye rejoice in these goods ? Some one might perhaps choose
None of the gods like unto God. Excuses of idolaters. 197
to rejoice, and say, These things abound unto me, it is well Ver.
:--
Ps. 42,
with me, I ask no more. He hath not yet begun to be a lover of God : he hath not yet begun to sigh like one far from home. Far be far be from us: let them retire, all those seductions: let them retire, those false blandishments: let them
be gone, those words which they say daily unto us, Where
thy God? Let us pour out our soul1 over us, let us confess i'<a? per in tears, let us groan in confession, let us sigh in misery. nos'
Whatever present with us besides our God, we would not have all tilings that He hath given, not Himself Who gave all things. Fix my prayer,
not sweet He gives Lord, in lu the day of my trouble have cried unto Thee, for Thou hast heard uie. 12. Ver. 8. Among the gods there none like unto Thee,
Thy ears, and attend to the voice of my prayer,
O Lord. What did he say Among the gods there none
like unto Thee, O Lard. Let the Pagans make for them
selves what gods they will let them bring workmen in silver
and in gold, furbishers, sculptors let them make gods. What
kind of gods? Having eyes, and seeing not; and the other Ps. 116, things which the Psalm mentions in what follows. But we 6-
do not worship these, he says; we do not worship them, these
are symbols. What then do ye worship Something else
that worse for the gods of the gentiles are devils. What
then Neither, say they, do we worship devils. Ye have Ps. 96, certainly nothing else in your temples, nothing else inspires6- your prophets than devil. But what do ye say? We worship Angels, we have Angels as gods. Ye know not altogelherwhat Angels are. Angels worship the one God, and favour not
men who wish to worship Angels and not God. For we find Angels of high rank* forbidding men to adore them, and com- 'hono- manding them to adore the true God. But when they say r^'19 Angels, suppose they mean men, since said, have said, io.
Ye are Gods, and all the children the Most Highest. ^' Among the gods there none like unto Thee, Lord.
Whatever man3 thinks to the contrary, that which was made
not like Him Who made it. Except God, whatever else there Jjjj^i
in the universe was made by God. What difference there between Him Who made, and that which was made, who can worthily imagine Therefore this man said, Among the gods there none like unto Thee, Lord: but how much
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198 God is ineffable. Conversion of nations foretold.
Psalm God is unlike them he said not, because it cannot be said. -- Let your Charity attend: God is ineffable: we more easily
say what He is not than what He is. Thou thinkest of the earth ; this is not God : thou thinkest of the sea ; this is not God: of all things which are in the earth, men and animals; this is not God : of all things which are in the sea, which through the air; this not God: whatever shines the sky, the stars, sun and moon this not God the heaven itself this not God think of the Angels, Virtues, Powers, Archangels, Thrones, Seats, Principalities this not God. What He then could only tell thee, what He not.
Cor. 2, Askest thou what He What the eye hath not seen, nor
''.
the ear heard, nor hath risen up into the heart of man. Why seekest thou that that should rise up to the tongue, which hath not risen up into the heart? Among the gods there none like unto Thee, Lord; there is not one that can do as Thou doest.
13. Ver. 9. All nations that Thou hast made shall come and worship before Thee, Lord. He has announced the Church All nations that Thou hast made. If there any nation which God hath not made, will not worship Him but there no nation which God hath not made; because God made Adam and Eve, the source of all nations, thence all nations sprang. All nations therefore hath God made; all nations, therefore, that Thou hast made shall come and worship before Thee, Lord. When was this said When before Him there worshipped none but few holy men one people of the Hebrews, then this was said and see now what which was said All nations that Thou hast made shall come and worship before Thee, Lord. When these things were spoken, they were not seen, and they were believed now that they are seen, why are they denied All nations that Thou hast made shall come and worship before
Thee, Lord, and shall glorify Thy Name.
14. Ver. 10. For Thou art great, and doing wondrous
things: Thou alone art the great God. Let no man call himself great. Some were to be who would call themselves great against these said, Thou alone art the great
God. For what great thing ascribed to God, when said that He alone the great God Who knows not that
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God alone great. His Church universal. 1 99
He is the great God ? But because there were to be some Vrr.
10-
who would call themselves great and make God little, against these it is said, Thou alone art the great God. For what Thou sayest is fulfilled, not what those say who call themselves great. What hath God said by His Spirit? All nations that Thou hast made shall come and worship before Thee, O Lord. VVhat saith he, whoever he is, who calleth himself great?
Far from it: God is not worshipped in all nations: all nations
have perished, Africa alone remains. This thou sayest, who The callest thyself great: another thing He saith Who alone is JTM"- the great God. What saith He, Who alone is the great God?
All nations that Thou hast made shall come and worship before Thee, O Lord. I see what the only great God hath
said : let man be silent, who is falsely great ; great only in appearance, because he disdains to be small. Who disdains
to be small? He who saith this. Whoever will be great
among you, said the Lord, shall be your servant. If thatMat. 20, man had wished to be the servant of his brethren, he would
not have separated them from their mother : but when he wishes to be great, and wishes not to be small, as would be
for his welfare, God, Who resisteth the proud, and giveth grace Jas. 4, to the humble, because He alone is great, fulfilleth all things6' which He predicted, and contradicleth those who blaspheme.
For such persons blaspheme against Christ, who say that the Church has perished from the whole world. and is left only in Africa. If thou wert to say to him, Thou wilt lose thy
villa, he would perhaps scarcely keep from laying his hand
upon thee : and yet he says, that Christ has lost His inhe ritance, redeemed by His own Blood ! See now what a wrong
he does, my brethren. The Scripture says, In a uideproil, nation is the king's honour; but in the domination of the 14, 28- people is the *affliction of a prince. This wrong then thou dost a ron. unto Christ, to say that His people is diminished to that small trvtw- number. Was it for this thou wast born, for this thou callest thyself a Christian, that thou mayest grudge Christ His glory, Whose sign thou sayest that thou bearest on thy forehead, and
hast lost out of thy heart ? In a wide nation is the king's honour : acknowledge thy King : give Him glory, give Him a wide nation. What wide nation shall I give Him, dost thou say? Choose not to give Him from thy own heart, and thou
200 False claims of proud men. Guidance to, and in, God's way. Psalm wilt give aright. Whence am I to give ? thou wilt say. Lo,
lxxxvi.
^ from hence : All nations that Thou hast made shall come and worship before Thee, O Lord. Say this, confess this, and thou hast given a wide nation : for all nations in One are one : this is very oneness. For as there is a Church and Churches, and those are Churches which also are a Church, so that is a nation which was nations: formerly nations, many nations, now one nation. Why one nation ? Because one faith, one hope, one charity, one expectation.
Lastly, why not one nation, if one country ? Our country is heavenly, our country is Jerusalem : whoever is not a citizen of belongs not to that nation: but whoever citizen of
in that one nation of God. And this nation, from the east to the west, from the north and the sea, extended through the four quarters of the whole world. This God saith From the east and west, from the north and the sea, give glory to God. This He foretold, this He fulfilled, Who alone great. Let him therefore who would not be little cease from saying this against Him Who alone great for there cannot be two great, God and Donalus.
15. Ver. 11. Lead me, Lord, in Thy way, and trill walk in Thy truth. Thy way, Thy truth, Thy life, Christ. There fore belongeth the Body to Him, and the Body of Him.
Johnl4,i am the Way, and the Truth, and the Life. Lead me, Lord, in Thy way. In what way And will walk in TJiy truth. It one thing to lead to the way, another to guide in the way. Behold man every where poor, every where in need of help. Those who are beside the way are not Christians, or not yet Catholics: let them be guided to the way: but when they have been brought to the way and made Catholics in Christ, they must be guided by Him in the way itself, lest they fall. Now assuredly they walk in the way. Lead me, Lord, in Thy way surely am now in Thy way, lead me there. And will walk in Thy truth while Thou leadest shall not err: Thou lut mc go, shall err. Pray then that
He let thee not go, but lead thee even to the end. How
doth He lead tliee? By always admonishing, always giving
thee His hand. And the arm of the Lord, to whom
Isa. 63, revealed For in giving His Christ He giveth His hand
in giving His hand, He giveth His Christ. He leadeth to
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Prosperity dangerous unless coupled with /ear. 20 1
the way, in leading to His Christ: He leadeth in the way, Ver. by leading in His Christ, and Christ is truth. Lead me, ------ therefore, O Lord, in Thy way, and I will walk in Thy
truth: in Him verily Who said, / am the Way, and the JohnH,
Truth, and the Life. For Thou Who leadest in the way and6- the truth, whither leadest Thou, but unto life ? In Him theD, unto Him Thou leadest. Lead me, O Lord, in Thy way, and Iwill walk in Thy truth.
16. Let my heart he made glad, so that it may fear Thy name. There is then fear in gladness. How can there be gladness, if fear? Is not fear wont to be painful? There will hereafter be gladness without fear, now gladness with fear; for not yet is there perfect security, nor perfect glad ness. If there is no gladness, we faint: if full security, we rejoice wrongly. Therefore may He both sprinkle on us gladness, and strike fear into us, that by the sweetness of gladness He may lead us to the abode of security ; by giving
us fear, may cause us not to rejoice wrongly, and to withdraw
from the way. Therefore saith the Psalm: Serve the Lord Ps. 2,11. in fear, and rejoice unto Him with trembling : so also saith
the Apostle Paul ; Work out your own salvation with fear ami Phil. 2, trembling; for it is God that worketh in you. Whatever 2' I3' prosperity comes then, my brethren, is rather to be feared :
those things which ye think to be prosperous, are rather temptations. An inheritance coraeth, there cometh wealth,
there is an abundant overflow of some happiness : these are temptations : take care that they corrupt you not. Whatever prosperity also there is according to Christ, and the true love
of Christ : if perhaps thou hast gained thy wife, who was of
the party of Donatus : if thy sons have been made believers
who were pagans : if perhaps thou hast gained thy friend
who wished to draw thee away to the theatres, and thou hast drawn him to the church : if some hostile opponent of thine
who was furiously mad against thee, laying aside his fury,
has become gentle, and owned God, and now barks at thee
no more, but cries with thee against wickedness : these things are pleasant. For what do we rejoice for, if we do not rejoice for these things? Or what other are our joys, but i 0xf these ? But because tribulations also abound, and tempt- Mm.
ations, and dissensions, and schisms, and other evils', without suci, evils. '
202 This world a kind of hell, compared with Heaven.
P8ai,m which this world cannot be, until iniquity pass away : let not v'' that rejoicing make us secure, but let our heart be so made glad, as to fear the name of the Lord, lest it be made glad
on one side, be stricken on another. Expect not security in
if ever we wish for it here, it will be the birdlime ' al. ' of of the body ', not the safety of the man. J^et my heart be made
heart. '
journeying:
S(> ^tat moyfear Thy name.
/ will in my whole heart, and
unto Thee, O Lord my God, I will glorify Thy name for ever: for great is Thy mercy toward me, and Thou hast delivered my soul from the nethermost hell. Do not be angry, brethren,
if I do not explain what 1 hare said as though I were certain. For I am a man, and as much as is granted to me concerning the sacred Scriptures, so much I venture to speak : nothing of myself. Hell? I have not yet seen, nor have you: and there will be perhaps another way for us, and not through hell. These things are uncertain. But because Scripture, which cannot be gainsaid, says, Thou hast delivered my soul from the nethermost hell, we understand that there are as it were two hells, an upper one and a lower one : for how can there be a lower hell, unless because there is also an upper? The one would not be called lower, except by comparison with that upper part. It appears then, my brethren, that there is some heavenly abode of Angels : there is there a life of ineffable joys, there immortality and incorruption, there all things abiding according to the gift and grace of God. That part of the creation is above. If then that is above, but this earthly part, where is flesh and blood, where is corruptible- ness, where is nativity and mortality, departure and suc cession, changeableness and inconstancy, where are fears, desires, horrors, uncertain joys, frail hope, perishable ex
I suppose that all this part cannot be compared with that heaven of which I was just now speaking; if then this part cannot be compared with that, the one is above, the other below. And whither do we go after death, unless there is a depth deeper than this depth ? in which we are in the
17. Ver. 12, 13.
confess
istence ;
11t- 'a
thi>>hell. ' ^esn an(* m ln's m? rtal state ? For the body is dead, saith Eom. 8, the Apostle, because ofsin. Therefore even here are the
* Internum : used as oar word place of departed spirits,
"hell" in the Apostles' Creed, for the b infernum inferios hoc inferno.
In Hell, there is a ' nethermost hell. '
203
dead ; that thou mayest not wonder because it is called hell,
if it abounds with the dead. For he saith not, the body is about to die : but, the body is dead. Even now surely our
body hath life : and yet compared with that body which is to
be like the bodies of Angels, the body of man is found to be dead, although still having life. But again, from this hell,
that is from this part of hell, there is another lower, whither
the dead go : from whence God would rescue our souls, even sending thither His own Son. For it was on account of these two hells, my brethren, that the Son of God was sent,
on all sides setting free. To this hell he was sent by being
born, to that by dying. Therefore it is His voice in that Psalm, not according to any man's conjecture, but an Apostle explaining, when he saith, For Thou wilt not leave my soul ps. i6, in hell. Therefore it is here also either His voice, Thou hast10' delivered my soul from the nethermost hell : or our voice by
the Lord Jesus Christ Himself : for on this account He came even unto hell, that we might not remain in bell.
18. I will mention another opinion also. For perhaps even
in hell itself there is some lower part where are thrust the ungodly who have sinned most'. For whether in hell there 'So St. were not some places where Abraham was, we cannot define fTMjob* sufficiently. For not yet had the Lord come to hell that He 1. xii. might rescue from thence the souls of all the saints who had^' gone before*, and yet Abraham was there in repose. And*st.
a certain rich man when he was in torments in hell, when Grej*? JJ
seen him by lifting up his eyes, unless the one was above, the Lukti6 other below. And what did Abraham answer unto him, 22. when he said, Father Abraham, send Lazarus, that he mayib 24-- d/ip the tip of his finger and drop it upon my tongue, for 26'
am tormented in this ? My son, he said, remember flame
that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is at rest, but thou art tormented. And besides this, he said, between us and you there is a great gulffixed, so that neither can we go to you, nor can any one come from thence to us. Therefore between these two hells, perhaps, in one of
which the souls of the just have gotten rest, in the other the souls of the ungodly are tormented, one waiting and praying
Ver. 12' 13'
on Joh, he saw Abraham, lifted up his eyes. He could not have I. xiii. ? .
204 ' Deliverance from Heir may be from going there.
Psalm here, placed here in the body of Christ, and praying in the 'voice of Christ, said that God had delivered his soul from the nethermost hell, because He delivered him from such sins as might have been the means of drawing him down to
1 quia
the torments of the nethermost hell. As if a physician were to see an illness threatening thee perhaps from some labo rious work, and were to say, Spare thyself, treat thyself thus, rest, use this food ; for if thou doest it not thou wilt be sick ;
and thou, if thou doest so and art made well, sayest rightly to the physician, Thou hast set me free from sickness : not sickness in which thou wast, but in which thou wast likely to be. Some one having a troublesome cause was to be sent
to prison : another comes and defends him ; what does he say when he thanks him ? Thou hast delivered ray soul out of prison. A debtor was to be hanged upc: his debt is paid; he is said to be delivered from being hanged up. They were not in all these evils : but because they were in such due course towards them that unless aid had been brought, they would have been in them, they rightly say that they are
meritis
ageban- delivered from thence, whither they were not suffered by
their deliverers to be taken. Therefore, brethren, whether it be this or that, consider me to be herein an inquirer into the word of God, not a rash assertor. And thou hast delivered my soul from the nethermost hell.
19. Ver. 14. O God, the transgressors of the law have arisen up against me. Whom calleth he transgressors of of the law ? Not the Pagans, who have not received the law : for no one transgresseth that which he hath not received ;
Rom. 4, the Apostle saith clearly, For where there is no law, there is no prevarication. Transgressors of the law he calls ' pre
If we take this word from our Lord Himself, the transgressors of the law were the Jews. The transgressors of the law rose up against Me: they did not keep the law, and accused Christ as if He transgressed the law. The transgressors of the law
varicators. ' Whom then do we understand, brethren ?
rose up against Me. And we know what the Lord suffered.
c Suspendendus. The word is used dix, when Ingentius, the forger, was to of the preparation for torture, as in the be threatened with torture, " Procon- gesta Proconsularia in i lie case of Felix sul dixit, Suspendatur. ''
of Aptungis, Opp. S. Aug. t. ix. Appen-
Bad Christians the ' Transgressors? who trouble the Church. 205
Thinkest thou His Body suffers no such thing now? How Ver. can this be ? If they called the Master of the house Beel- zebub, how much more those of his household? The disciple 24. 26. ' is not above his master, nor the servant above his lord. The
body also suffereth transgressors of the law, and they rise up against the Body of Christ. Who are the transgressors of
the law ? Do the Jews perchance dare to rise up against Christ ? No : for it is not they that cause us much trouble.
For they have not yet believed : they have not yet owned
their salvation. Against the Body of Christ bad Christians rise
up, from whom the Body of Christ daily suffereth trouble.
All schisms, all heresies, all within who live wickedly and engraft their own character on those who live well, and draw
them over to their own side, and with evil communications corrupt good manners ; these persons transgressing the law 1 Cor. rose up against Me. Let every pious soul speak, let every 16' 33' Christian soul speak. That one which suffers not this, let
it not speak. But if it is a Christian soul, it knows that it
suffers evils : if it owns in itself its own sufferings, let it own
herein its own voice; but if it is without suffering, let if'Oxf. also be without the voice; but that it may not be without. it'must suffering, let it walk along the narrow way, and begin to nve^j"'7 ' godly in Christ: it roust of necessity suffer this persecution. 14.
For all, saith the Apostle, who will live godly in Christ, suffer persecution. .
2 Tim. 3, 12-
O God, the transgressors of the law have risen up against
Me, and the synagogue of the pouerful have sought after
My soul. The synagogue of the powerful is the congrega
tion of the proud. The synagogue of the powerful rose
up against the Head, that our Lord Jesus Christ,
crying and saying with one mouth, Crucify Him, crucify
Him: of whom said, The sons of men, their teeth John19, are spears and arrows, and their tongue a sharp sword. pB- 67, They did not strike, but cried by crying they struck, by *' crying they crucified Him. The will of those who cried
was fulfilled, when the Lord was crucified: And the syna
gogue the powerful sought after my soul. And they did
not place Thee before their eyes. How did they not place
Him before them They did not know Him God. They should have spared him as Man what they saw, according
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it is
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206 They that refuse Christ as Man are not to see Him as God.
Psilm to this they should have walked. Suppose that He was not IJ"vI- God, He was man : was He therefore to be slain ? Spare
Him a man, and own Him God.
20. Ver. 15. And Thou, Lord God, art One Who hast
compassion and merciful, longsuffering, and very pitiful, and true. Wherefore longsuffering and very pitiful, and One Who hast compassion ? Because hanging on the Cross He
Luke23,said : Father, forgive them, for they know not what they do. M' Whom prayeth He to ? for whom doth He pray ? Who prayeth? Where prayeth He? The Son prays to the Father,
crucified for the ungodly, in the midst of very insults, not of words but of death inflicted, hanging on the Cross ; as if for this He had His hands stretched out, that thus He might pray
Ps. for them, that His ' prayer might be directed like incense in the sight of the Father, and the lifting up of His hands like an evening sacrifice. Longsuffering, and very pitiful, and true.
21. Ver. 16. If therefore Thou art true, Look upon me, and have mercy upon me: give power unto Thy servant. Because Thou art true, give power unto Thy servant. Let the time of patience pass away, the time of judgment come. How,
John 6, give power unto Thy servant ? The Father judgeth no man,
~2'
but hath committed all judgment unto the Son. He rising again will come even to earth Himself to judge : He will appear terrible Who appeared despicable. He will shew His power, Who shewed His patience; on the Cross was patience; in the judgment will be power. For He will appear as Man
Acts l, judging, but in glory : because ' as ye saw Him go,' said the
Angels, ' so He will come. ' His very form shall come to
judgment; therefore the ungodly also shall see Him: for
Matt. 6,they shall not see the form of God. For blessed are the
Mat. 26,Pure hi heart, for they shall see God. Appearing in the
41 ?
Is. 26, Lxx!
Phil. 2, 6'
form of Man, He will say, Go into everlasting fire; that it may be fulfilled which Isaiah said, Let the ungodly man be token ciray, that he may not see the glory of the Lord. Let him be taken away, that he may not see the form of God. The form of Man then they shall see. Who when He was in the form of God, equal with God: this the ungodly shall not
John l, see. In the beginning was the Word, and the Word was
with God, and the Word was God: this the ungodly shall
,'
Vision of the Godhead of the Son, is of the Father also. 207
not see. For if the Word is God, and, blessed are the pure Ver. in heart, for they shall see God; but the ungodly are impure ------ in heart: beyond doubt they shall not see God. And wherefore is Tliey shall look on Him Whom they pierced, zech. except because appears that they will see the form of*? 'h^ Man, that they may be judged, the form of God none will 37. see, but those who shall be separated to the right hand? For
when they are separated on the right hand, this shall be
said unto them: Come, ye blessed of My Father, receive the kingdom which prepared for you, from the beginning the
world. But what to the ungodly on the left Go into everlasting fire, which My Father hath prepared for the
devil and his angels. But when the judgment ended, how
did He finish? So the wicked shall go into everlasting Mat. 26, burning; but the righteous into life eternal. Then from^g? 4l' the sight of the form of Man those shall go on to the sight of
the form of God. For this, He saith, eternal life, that Johni7, they may know Thee the only true God, and Jesus Christ3'
Whom Thou hast sent: thou understandest, Himself also
the only true God because the Father and the Son are One
True God so that the sense, that they may know Thee,
and Jesus Christ Whom Thou hast sent, One True God. For
they shall not go on to the sight of the Father without therein seeing the Sou also. If the Son also were not in the
vision of His Father, the Son Himself would not say unto
His disciples, that the Son in the Father, and the Father in the Son. The disciples say to Him Shew us the JohnM, Father, and sufficeth us. He saith unto them, Have been
so long time with you, and yet have ye not known Me, Philip? he who hath seen Me hath seen the Father. You see that in the vision of the Father there also the vision of the Son and in the vision of the Son there also the vision of the Father. Therefore He adds consequence, and says
Know ye not that am in the Father, and the Father in Me? JohnU, that is, both in Me seen the Father seen, and in the Father 10- seen the Son too seen. The vision of the Father and the
Son cannot be separated where nature and substance not separated, there vision cannot be separated. For that ye may know that the heart ought to be made ready for that place, to see the Divinity of the Father and Son and Holy Spirit, in
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'
208 How our Lord speaks as ' raised up,' ' receiving power] fyc.
Psalm Which though not seen we believe, and by believing cleanse the heart that there may be able to be sight : the Lord
JohnH, Himself saith in another place, He that hath My commands and keepeth them, he it is that loveth MeI: and he that loveth
will love him, and will manifest Myself unto him. Did they not see Him, w ith whom He was talking ? They both saw Him, and did not
see Him ? they saw something, they believed something : they saw Man, they believed in God. But in the Judgment they shall see the same Lord Jesns Christ as Man, together with the wicked: after the Judgment, they shall see God, apart from the wicked. Give power unto Thy servant.
22. And save the Snn of Thine handmaid. The Lord is the Son of the handmaid. Of what handmaid? Her who when He was announced as about to be born of her, answered
Luke 1, and said, Behold the handmaid of the Lord: be it unto me
John 9,
Me shall be loved by My Father : and
38 Phil. 2, 6-
according to Thy word. He saved the Son of His handmaid, and His own Son: His own Son, in the Form of God; the Son of His handmaid in the form of a servant. Of the hand maid of God, therefore, the Lord was born in the form of a servant; and He said, Save the Son of Thine handmaid.
o2
-- -- --
IMS Thc present life a ' day of trouble. '
Psalm law in thy heart. Fix my prayer in Thine ears, 0 Lord;
-
and attend to the voice of my prayer.
11. Ver. 7. In the day ofmy trouble
I have cried unto Thee,for Thou hast heard me. The caIuse that Thouheardest
me was, that in the day of my trouble
little before he had said, All the day have I cried, all the day have I been troubled. Let no Christian then say that there is any day in which he is not troubled. By all the day we have understood the whole of time. What then, is there trouble even when it is well with us? Even so, trouble. How is there trouble? Because as long as we are in the body toe
2 Cor.
are absent from the Lord. Let what will abound here, we are not yet in that country whither we are hastening to return, lie to whom foreign travel is sweet, loveth not his country: if
cried unto Thee. A
his country is sweet, travel is bitter; if travel is bitter, all the day there is trouble ? When is there not trouble ? When there is joy in one's country. At Thy right hand are delights for
Ps. 16,
Ps. 27, evermore. 'Thou shIalt fill me with joy,' he saith, 'with Thy
*'
countenance: that
toil and groaning shall pass away : there shall be not prayer
may see the delight the Lord. ' There of
but raise; there Alleluia, there Amen, the voice in concord with Angels; there vision without failing and love without weariness. So long therefore as we are not there, ye see that we are not in that which is good. But do all things abonnd? If all things abound, see if thou art assured that all things perish not. But I have what I had not: more money is come to me which I had not before. Perhaps more fear too
. is come, which thou hadst not before: perhaps thou wast so much the more secure as thou wast the poorer. In fine, be it that thou hast wealth, that thon hast redundance of this world's affluence, that thou hast assurance given thee that all
this shall not perish ; besides this, that God say unto thee, Thou shalt remain for ever in these things, they shall be for ever with thee, but My face thou shalt not see. Let none ask counsel of the flesh : ask ye counsel of the Spirit : let your heart answer you; let hope, faith, charity, which has begun to be in you, answer. If then we were to receive as
surance that we should always be in affluence of worldly goods, and if God were to say to us, My face ye shall not see, would ye rejoice in these goods ? Some one might perhaps choose
None of the gods like unto God. Excuses of idolaters. 197
to rejoice, and say, These things abound unto me, it is well Ver.
:--
Ps. 42,
with me, I ask no more. He hath not yet begun to be a lover of God : he hath not yet begun to sigh like one far from home. Far be far be from us: let them retire, all those seductions: let them retire, those false blandishments: let them
be gone, those words which they say daily unto us, Where
thy God? Let us pour out our soul1 over us, let us confess i'<a? per in tears, let us groan in confession, let us sigh in misery. nos'
Whatever present with us besides our God, we would not have all tilings that He hath given, not Himself Who gave all things. Fix my prayer,
not sweet He gives Lord, in lu the day of my trouble have cried unto Thee, for Thou hast heard uie. 12. Ver. 8. Among the gods there none like unto Thee,
Thy ears, and attend to the voice of my prayer,
O Lord. What did he say Among the gods there none
like unto Thee, O Lard. Let the Pagans make for them
selves what gods they will let them bring workmen in silver
and in gold, furbishers, sculptors let them make gods. What
kind of gods? Having eyes, and seeing not; and the other Ps. 116, things which the Psalm mentions in what follows. But we 6-
do not worship these, he says; we do not worship them, these
are symbols. What then do ye worship Something else
that worse for the gods of the gentiles are devils. What
then Neither, say they, do we worship devils. Ye have Ps. 96, certainly nothing else in your temples, nothing else inspires6- your prophets than devil. But what do ye say? We worship Angels, we have Angels as gods. Ye know not altogelherwhat Angels are. Angels worship the one God, and favour not
men who wish to worship Angels and not God. For we find Angels of high rank* forbidding men to adore them, and com- 'hono- manding them to adore the true God. But when they say r^'19 Angels, suppose they mean men, since said, have said, io.
Ye are Gods, and all the children the Most Highest. ^' Among the gods there none like unto Thee, Lord.
Whatever man3 thinks to the contrary, that which was made
not like Him Who made it. Except God, whatever else there Jjjj^i
in the universe was made by God. What difference there between Him Who made, and that which was made, who can worthily imagine Therefore this man said, Among the gods there none like unto Thee, Lord: but how much
Quod-
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198 God is ineffable. Conversion of nations foretold.
Psalm God is unlike them he said not, because it cannot be said. -- Let your Charity attend: God is ineffable: we more easily
say what He is not than what He is. Thou thinkest of the earth ; this is not God : thou thinkest of the sea ; this is not God: of all things which are in the earth, men and animals; this is not God : of all things which are in the sea, which through the air; this not God: whatever shines the sky, the stars, sun and moon this not God the heaven itself this not God think of the Angels, Virtues, Powers, Archangels, Thrones, Seats, Principalities this not God. What He then could only tell thee, what He not.
Cor. 2, Askest thou what He What the eye hath not seen, nor
''.
the ear heard, nor hath risen up into the heart of man. Why seekest thou that that should rise up to the tongue, which hath not risen up into the heart? Among the gods there none like unto Thee, Lord; there is not one that can do as Thou doest.
13. Ver. 9. All nations that Thou hast made shall come and worship before Thee, Lord. He has announced the Church All nations that Thou hast made. If there any nation which God hath not made, will not worship Him but there no nation which God hath not made; because God made Adam and Eve, the source of all nations, thence all nations sprang. All nations therefore hath God made; all nations, therefore, that Thou hast made shall come and worship before Thee, Lord. When was this said When before Him there worshipped none but few holy men one people of the Hebrews, then this was said and see now what which was said All nations that Thou hast made shall come and worship before Thee, Lord. When these things were spoken, they were not seen, and they were believed now that they are seen, why are they denied All nations that Thou hast made shall come and worship before
Thee, Lord, and shall glorify Thy Name.
14. Ver. 10. For Thou art great, and doing wondrous
things: Thou alone art the great God. Let no man call himself great. Some were to be who would call themselves great against these said, Thou alone art the great
God. For what great thing ascribed to God, when said that He alone the great God Who knows not that
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God alone great. His Church universal. 1 99
He is the great God ? But because there were to be some Vrr.
10-
who would call themselves great and make God little, against these it is said, Thou alone art the great God. For what Thou sayest is fulfilled, not what those say who call themselves great. What hath God said by His Spirit? All nations that Thou hast made shall come and worship before Thee, O Lord. VVhat saith he, whoever he is, who calleth himself great?
Far from it: God is not worshipped in all nations: all nations
have perished, Africa alone remains. This thou sayest, who The callest thyself great: another thing He saith Who alone is JTM"- the great God. What saith He, Who alone is the great God?
All nations that Thou hast made shall come and worship before Thee, O Lord. I see what the only great God hath
said : let man be silent, who is falsely great ; great only in appearance, because he disdains to be small. Who disdains
to be small? He who saith this. Whoever will be great
among you, said the Lord, shall be your servant. If thatMat. 20, man had wished to be the servant of his brethren, he would
not have separated them from their mother : but when he wishes to be great, and wishes not to be small, as would be
for his welfare, God, Who resisteth the proud, and giveth grace Jas. 4, to the humble, because He alone is great, fulfilleth all things6' which He predicted, and contradicleth those who blaspheme.
For such persons blaspheme against Christ, who say that the Church has perished from the whole world. and is left only in Africa. If thou wert to say to him, Thou wilt lose thy
villa, he would perhaps scarcely keep from laying his hand
upon thee : and yet he says, that Christ has lost His inhe ritance, redeemed by His own Blood ! See now what a wrong
he does, my brethren. The Scripture says, In a uideproil, nation is the king's honour; but in the domination of the 14, 28- people is the *affliction of a prince. This wrong then thou dost a ron. unto Christ, to say that His people is diminished to that small trvtw- number. Was it for this thou wast born, for this thou callest thyself a Christian, that thou mayest grudge Christ His glory, Whose sign thou sayest that thou bearest on thy forehead, and
hast lost out of thy heart ? In a wide nation is the king's honour : acknowledge thy King : give Him glory, give Him a wide nation. What wide nation shall I give Him, dost thou say? Choose not to give Him from thy own heart, and thou
200 False claims of proud men. Guidance to, and in, God's way. Psalm wilt give aright. Whence am I to give ? thou wilt say. Lo,
lxxxvi.
^ from hence : All nations that Thou hast made shall come and worship before Thee, O Lord. Say this, confess this, and thou hast given a wide nation : for all nations in One are one : this is very oneness. For as there is a Church and Churches, and those are Churches which also are a Church, so that is a nation which was nations: formerly nations, many nations, now one nation. Why one nation ? Because one faith, one hope, one charity, one expectation.
Lastly, why not one nation, if one country ? Our country is heavenly, our country is Jerusalem : whoever is not a citizen of belongs not to that nation: but whoever citizen of
in that one nation of God. And this nation, from the east to the west, from the north and the sea, extended through the four quarters of the whole world. This God saith From the east and west, from the north and the sea, give glory to God. This He foretold, this He fulfilled, Who alone great. Let him therefore who would not be little cease from saying this against Him Who alone great for there cannot be two great, God and Donalus.
15. Ver. 11. Lead me, Lord, in Thy way, and trill walk in Thy truth. Thy way, Thy truth, Thy life, Christ. There fore belongeth the Body to Him, and the Body of Him.
Johnl4,i am the Way, and the Truth, and the Life. Lead me, Lord, in Thy way. In what way And will walk in TJiy truth. It one thing to lead to the way, another to guide in the way. Behold man every where poor, every where in need of help. Those who are beside the way are not Christians, or not yet Catholics: let them be guided to the way: but when they have been brought to the way and made Catholics in Christ, they must be guided by Him in the way itself, lest they fall. Now assuredly they walk in the way. Lead me, Lord, in Thy way surely am now in Thy way, lead me there. And will walk in Thy truth while Thou leadest shall not err: Thou lut mc go, shall err. Pray then that
He let thee not go, but lead thee even to the end. How
doth He lead tliee? By always admonishing, always giving
thee His hand. And the arm of the Lord, to whom
Isa. 63, revealed For in giving His Christ He giveth His hand
in giving His hand, He giveth His Christ. He leadeth to
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Prosperity dangerous unless coupled with /ear. 20 1
the way, in leading to His Christ: He leadeth in the way, Ver. by leading in His Christ, and Christ is truth. Lead me, ------ therefore, O Lord, in Thy way, and I will walk in Thy
truth: in Him verily Who said, / am the Way, and the JohnH,
Truth, and the Life. For Thou Who leadest in the way and6- the truth, whither leadest Thou, but unto life ? In Him theD, unto Him Thou leadest. Lead me, O Lord, in Thy way, and Iwill walk in Thy truth.
16. Let my heart he made glad, so that it may fear Thy name. There is then fear in gladness. How can there be gladness, if fear? Is not fear wont to be painful? There will hereafter be gladness without fear, now gladness with fear; for not yet is there perfect security, nor perfect glad ness. If there is no gladness, we faint: if full security, we rejoice wrongly. Therefore may He both sprinkle on us gladness, and strike fear into us, that by the sweetness of gladness He may lead us to the abode of security ; by giving
us fear, may cause us not to rejoice wrongly, and to withdraw
from the way. Therefore saith the Psalm: Serve the Lord Ps. 2,11. in fear, and rejoice unto Him with trembling : so also saith
the Apostle Paul ; Work out your own salvation with fear ami Phil. 2, trembling; for it is God that worketh in you. Whatever 2' I3' prosperity comes then, my brethren, is rather to be feared :
those things which ye think to be prosperous, are rather temptations. An inheritance coraeth, there cometh wealth,
there is an abundant overflow of some happiness : these are temptations : take care that they corrupt you not. Whatever prosperity also there is according to Christ, and the true love
of Christ : if perhaps thou hast gained thy wife, who was of
the party of Donatus : if thy sons have been made believers
who were pagans : if perhaps thou hast gained thy friend
who wished to draw thee away to the theatres, and thou hast drawn him to the church : if some hostile opponent of thine
who was furiously mad against thee, laying aside his fury,
has become gentle, and owned God, and now barks at thee
no more, but cries with thee against wickedness : these things are pleasant. For what do we rejoice for, if we do not rejoice for these things? Or what other are our joys, but i 0xf these ? But because tribulations also abound, and tempt- Mm.
ations, and dissensions, and schisms, and other evils', without suci, evils. '
202 This world a kind of hell, compared with Heaven.
P8ai,m which this world cannot be, until iniquity pass away : let not v'' that rejoicing make us secure, but let our heart be so made glad, as to fear the name of the Lord, lest it be made glad
on one side, be stricken on another. Expect not security in
if ever we wish for it here, it will be the birdlime ' al. ' of of the body ', not the safety of the man. J^et my heart be made
heart. '
journeying:
S(> ^tat moyfear Thy name.
/ will in my whole heart, and
unto Thee, O Lord my God, I will glorify Thy name for ever: for great is Thy mercy toward me, and Thou hast delivered my soul from the nethermost hell. Do not be angry, brethren,
if I do not explain what 1 hare said as though I were certain. For I am a man, and as much as is granted to me concerning the sacred Scriptures, so much I venture to speak : nothing of myself. Hell? I have not yet seen, nor have you: and there will be perhaps another way for us, and not through hell. These things are uncertain. But because Scripture, which cannot be gainsaid, says, Thou hast delivered my soul from the nethermost hell, we understand that there are as it were two hells, an upper one and a lower one : for how can there be a lower hell, unless because there is also an upper? The one would not be called lower, except by comparison with that upper part. It appears then, my brethren, that there is some heavenly abode of Angels : there is there a life of ineffable joys, there immortality and incorruption, there all things abiding according to the gift and grace of God. That part of the creation is above. If then that is above, but this earthly part, where is flesh and blood, where is corruptible- ness, where is nativity and mortality, departure and suc cession, changeableness and inconstancy, where are fears, desires, horrors, uncertain joys, frail hope, perishable ex
I suppose that all this part cannot be compared with that heaven of which I was just now speaking; if then this part cannot be compared with that, the one is above, the other below. And whither do we go after death, unless there is a depth deeper than this depth ? in which we are in the
17. Ver. 12, 13.
confess
istence ;
11t- 'a
thi>>hell. ' ^esn an(* m ln's m? rtal state ? For the body is dead, saith Eom. 8, the Apostle, because ofsin. Therefore even here are the
* Internum : used as oar word place of departed spirits,
"hell" in the Apostles' Creed, for the b infernum inferios hoc inferno.
In Hell, there is a ' nethermost hell. '
203
dead ; that thou mayest not wonder because it is called hell,
if it abounds with the dead. For he saith not, the body is about to die : but, the body is dead. Even now surely our
body hath life : and yet compared with that body which is to
be like the bodies of Angels, the body of man is found to be dead, although still having life. But again, from this hell,
that is from this part of hell, there is another lower, whither
the dead go : from whence God would rescue our souls, even sending thither His own Son. For it was on account of these two hells, my brethren, that the Son of God was sent,
on all sides setting free. To this hell he was sent by being
born, to that by dying. Therefore it is His voice in that Psalm, not according to any man's conjecture, but an Apostle explaining, when he saith, For Thou wilt not leave my soul ps. i6, in hell. Therefore it is here also either His voice, Thou hast10' delivered my soul from the nethermost hell : or our voice by
the Lord Jesus Christ Himself : for on this account He came even unto hell, that we might not remain in bell.
18. I will mention another opinion also. For perhaps even
in hell itself there is some lower part where are thrust the ungodly who have sinned most'. For whether in hell there 'So St. were not some places where Abraham was, we cannot define fTMjob* sufficiently. For not yet had the Lord come to hell that He 1. xii. might rescue from thence the souls of all the saints who had^' gone before*, and yet Abraham was there in repose. And*st.
a certain rich man when he was in torments in hell, when Grej*? JJ
seen him by lifting up his eyes, unless the one was above, the Lukti6 other below. And what did Abraham answer unto him, 22. when he said, Father Abraham, send Lazarus, that he mayib 24-- d/ip the tip of his finger and drop it upon my tongue, for 26'
am tormented in this ? My son, he said, remember flame
that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is at rest, but thou art tormented. And besides this, he said, between us and you there is a great gulffixed, so that neither can we go to you, nor can any one come from thence to us. Therefore between these two hells, perhaps, in one of
which the souls of the just have gotten rest, in the other the souls of the ungodly are tormented, one waiting and praying
Ver. 12' 13'
on Joh, he saw Abraham, lifted up his eyes. He could not have I. xiii. ? .
204 ' Deliverance from Heir may be from going there.
Psalm here, placed here in the body of Christ, and praying in the 'voice of Christ, said that God had delivered his soul from the nethermost hell, because He delivered him from such sins as might have been the means of drawing him down to
1 quia
the torments of the nethermost hell. As if a physician were to see an illness threatening thee perhaps from some labo rious work, and were to say, Spare thyself, treat thyself thus, rest, use this food ; for if thou doest it not thou wilt be sick ;
and thou, if thou doest so and art made well, sayest rightly to the physician, Thou hast set me free from sickness : not sickness in which thou wast, but in which thou wast likely to be. Some one having a troublesome cause was to be sent
to prison : another comes and defends him ; what does he say when he thanks him ? Thou hast delivered ray soul out of prison. A debtor was to be hanged upc: his debt is paid; he is said to be delivered from being hanged up. They were not in all these evils : but because they were in such due course towards them that unless aid had been brought, they would have been in them, they rightly say that they are
meritis
ageban- delivered from thence, whither they were not suffered by
their deliverers to be taken. Therefore, brethren, whether it be this or that, consider me to be herein an inquirer into the word of God, not a rash assertor. And thou hast delivered my soul from the nethermost hell.
19. Ver. 14. O God, the transgressors of the law have arisen up against me. Whom calleth he transgressors of of the law ? Not the Pagans, who have not received the law : for no one transgresseth that which he hath not received ;
Rom. 4, the Apostle saith clearly, For where there is no law, there is no prevarication. Transgressors of the law he calls ' pre
If we take this word from our Lord Himself, the transgressors of the law were the Jews. The transgressors of the law rose up against Me: they did not keep the law, and accused Christ as if He transgressed the law. The transgressors of the law
varicators. ' Whom then do we understand, brethren ?
rose up against Me. And we know what the Lord suffered.
c Suspendendus. The word is used dix, when Ingentius, the forger, was to of the preparation for torture, as in the be threatened with torture, " Procon- gesta Proconsularia in i lie case of Felix sul dixit, Suspendatur. ''
of Aptungis, Opp. S. Aug. t. ix. Appen-
Bad Christians the ' Transgressors? who trouble the Church. 205
Thinkest thou His Body suffers no such thing now? How Ver. can this be ? If they called the Master of the house Beel- zebub, how much more those of his household? The disciple 24. 26. ' is not above his master, nor the servant above his lord. The
body also suffereth transgressors of the law, and they rise up against the Body of Christ. Who are the transgressors of
the law ? Do the Jews perchance dare to rise up against Christ ? No : for it is not they that cause us much trouble.
For they have not yet believed : they have not yet owned
their salvation. Against the Body of Christ bad Christians rise
up, from whom the Body of Christ daily suffereth trouble.
All schisms, all heresies, all within who live wickedly and engraft their own character on those who live well, and draw
them over to their own side, and with evil communications corrupt good manners ; these persons transgressing the law 1 Cor. rose up against Me. Let every pious soul speak, let every 16' 33' Christian soul speak. That one which suffers not this, let
it not speak. But if it is a Christian soul, it knows that it
suffers evils : if it owns in itself its own sufferings, let it own
herein its own voice; but if it is without suffering, let if'Oxf. also be without the voice; but that it may not be without. it'must suffering, let it walk along the narrow way, and begin to nve^j"'7 ' godly in Christ: it roust of necessity suffer this persecution. 14.
For all, saith the Apostle, who will live godly in Christ, suffer persecution. .
2 Tim. 3, 12-
O God, the transgressors of the law have risen up against
Me, and the synagogue of the pouerful have sought after
My soul. The synagogue of the powerful is the congrega
tion of the proud. The synagogue of the powerful rose
up against the Head, that our Lord Jesus Christ,
crying and saying with one mouth, Crucify Him, crucify
Him: of whom said, The sons of men, their teeth John19, are spears and arrows, and their tongue a sharp sword. pB- 67, They did not strike, but cried by crying they struck, by *' crying they crucified Him. The will of those who cried
was fulfilled, when the Lord was crucified: And the syna
gogue the powerful sought after my soul. And they did
not place Thee before their eyes. How did they not place
Him before them They did not know Him God. They should have spared him as Man what they saw, according
:
?
it is
of
:
is,
206 They that refuse Christ as Man are not to see Him as God.
Psilm to this they should have walked. Suppose that He was not IJ"vI- God, He was man : was He therefore to be slain ? Spare
Him a man, and own Him God.
20. Ver. 15. And Thou, Lord God, art One Who hast
compassion and merciful, longsuffering, and very pitiful, and true. Wherefore longsuffering and very pitiful, and One Who hast compassion ? Because hanging on the Cross He
Luke23,said : Father, forgive them, for they know not what they do. M' Whom prayeth He to ? for whom doth He pray ? Who prayeth? Where prayeth He? The Son prays to the Father,
crucified for the ungodly, in the midst of very insults, not of words but of death inflicted, hanging on the Cross ; as if for this He had His hands stretched out, that thus He might pray
Ps. for them, that His ' prayer might be directed like incense in the sight of the Father, and the lifting up of His hands like an evening sacrifice. Longsuffering, and very pitiful, and true.
21. Ver. 16. If therefore Thou art true, Look upon me, and have mercy upon me: give power unto Thy servant. Because Thou art true, give power unto Thy servant. Let the time of patience pass away, the time of judgment come. How,
John 6, give power unto Thy servant ? The Father judgeth no man,
~2'
but hath committed all judgment unto the Son. He rising again will come even to earth Himself to judge : He will appear terrible Who appeared despicable. He will shew His power, Who shewed His patience; on the Cross was patience; in the judgment will be power. For He will appear as Man
Acts l, judging, but in glory : because ' as ye saw Him go,' said the
Angels, ' so He will come. ' His very form shall come to
judgment; therefore the ungodly also shall see Him: for
Matt. 6,they shall not see the form of God. For blessed are the
Mat. 26,Pure hi heart, for they shall see God. Appearing in the
41 ?
Is. 26, Lxx!
Phil. 2, 6'
form of Man, He will say, Go into everlasting fire; that it may be fulfilled which Isaiah said, Let the ungodly man be token ciray, that he may not see the glory of the Lord. Let him be taken away, that he may not see the form of God. The form of Man then they shall see. Who when He was in the form of God, equal with God: this the ungodly shall not
John l, see. In the beginning was the Word, and the Word was
with God, and the Word was God: this the ungodly shall
,'
Vision of the Godhead of the Son, is of the Father also. 207
not see. For if the Word is God, and, blessed are the pure Ver. in heart, for they shall see God; but the ungodly are impure ------ in heart: beyond doubt they shall not see God. And wherefore is Tliey shall look on Him Whom they pierced, zech. except because appears that they will see the form of*? 'h^ Man, that they may be judged, the form of God none will 37. see, but those who shall be separated to the right hand? For
when they are separated on the right hand, this shall be
said unto them: Come, ye blessed of My Father, receive the kingdom which prepared for you, from the beginning the
world. But what to the ungodly on the left Go into everlasting fire, which My Father hath prepared for the
devil and his angels. But when the judgment ended, how
did He finish? So the wicked shall go into everlasting Mat. 26, burning; but the righteous into life eternal. Then from^g? 4l' the sight of the form of Man those shall go on to the sight of
the form of God. For this, He saith, eternal life, that Johni7, they may know Thee the only true God, and Jesus Christ3'
Whom Thou hast sent: thou understandest, Himself also
the only true God because the Father and the Son are One
True God so that the sense, that they may know Thee,
and Jesus Christ Whom Thou hast sent, One True God. For
they shall not go on to the sight of the Father without therein seeing the Sou also. If the Son also were not in the
vision of His Father, the Son Himself would not say unto
His disciples, that the Son in the Father, and the Father in the Son. The disciples say to Him Shew us the JohnM, Father, and sufficeth us. He saith unto them, Have been
so long time with you, and yet have ye not known Me, Philip? he who hath seen Me hath seen the Father. You see that in the vision of the Father there also the vision of the Son and in the vision of the Son there also the vision of the Father. Therefore He adds consequence, and says
Know ye not that am in the Father, and the Father in Me? JohnU, that is, both in Me seen the Father seen, and in the Father 10- seen the Son too seen. The vision of the Father and the
Son cannot be separated where nature and substance not separated, there vision cannot be separated. For that ye may know that the heart ought to be made ready for that place, to see the Divinity of the Father and Son and Holy Spirit, in
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208 How our Lord speaks as ' raised up,' ' receiving power] fyc.
Psalm Which though not seen we believe, and by believing cleanse the heart that there may be able to be sight : the Lord
JohnH, Himself saith in another place, He that hath My commands and keepeth them, he it is that loveth MeI: and he that loveth
will love him, and will manifest Myself unto him. Did they not see Him, w ith whom He was talking ? They both saw Him, and did not
see Him ? they saw something, they believed something : they saw Man, they believed in God. But in the Judgment they shall see the same Lord Jesns Christ as Man, together with the wicked: after the Judgment, they shall see God, apart from the wicked. Give power unto Thy servant.
22. And save the Snn of Thine handmaid. The Lord is the Son of the handmaid. Of what handmaid? Her who when He was announced as about to be born of her, answered
Luke 1, and said, Behold the handmaid of the Lord: be it unto me
John 9,
Me shall be loved by My Father : and
38 Phil. 2, 6-
according to Thy word. He saved the Son of His handmaid, and His own Son: His own Son, in the Form of God; the Son of His handmaid in the form of a servant. Of the hand maid of God, therefore, the Lord was born in the form of a servant; and He said, Save the Son of Thine handmaid.
