St. Augustin:
Revised, with additional notes, by Rev. Joseph H. Myers, D.D.
Published for Dr. Dods, by T. & T. Clark, Edinburgh, 1873.
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.
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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.
"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.
"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."
"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."
"And it is true, and lieth no