electrotvped and printed bv The Publishers' Printing Company, New York.
PREFACE.
AuGUSTiN was an indefatigable preacher. He considered regular preaching an indis- pensable part of the duty of a bishop. To his homilies we owe most of his exegetical labors. The homilies were delivered extempore, taken down by scribes and slightly revised by Augus- tin. They retain their colloquial form, devotional tone, frequent repetitions, and want of literary finish. He would rather be deficient in rhetoric than not be understood by the people. He was cheered by the eager attention and acclamations of his hearers, but never fully satisfied with his performance. "My preaching," he says, "almost always displeases me. I eagerly long for something better, of which I often have an inward enjoy- ment in my thoughts before I can put them into audible words. Then when I find that my power of expression is not equal to my inner apprehension, I am grieved at the inability of my tongue to answer to my heart " {De Catech. Rudibus, ch. H. 3, in this Series, Vol. HI. 284). His chief merit as an interpreter is his profound theological insight, which makes his exegetical works permanently useful. Comp. the introductory essay in the sixth volume.
This volume contains: I. The Homilies or Tractates on the Gospel ok John (/// Joaimis FAangclium Tracta- tus CXXIV).^ Augustin delivered them to his flock at Hippo about a.d. 416 or later. The Latin text is in the third Tome of the Benedictine edition (in Migne's reprint, Tom. III. Part H. fol. 1379-1976). The first English translation appeared in tlie Oxford *' Library of Fathers of the Holy Catholic Church," Oxford, 1S48, in 2 \'ols.,;uul was prepared by Rev. H. Browne, M. A., of Corpus Christi College, Cambridge. The present translation was made jointly [)y Rev. John Gibb, D.D., Professor in the Presbyterian Theological Col- lege at London (Vol. \., Tractates 1-37), and Rev. James Innes, of Panbriile, near Dinulee, Scotland (Vol. H., Tractates 38 to 124), for Dr. Dods' Series of.Augustin's Works, pub- lished by T. & T. Clark, Edinburgh, 1873. Dr. Gil)l) was requested to revise it, but tlid not deem it necessary. The Indices of topics and texts are added to the.Xmerican edition.
n. The Homilies on the First Epistle of Jqhn(/// F.pistolam Joamiis ad Partltos' 7'rac- fa/i/s decevi) were preached about the same time as those on the Gospel, or sliortly after- ' The manuscripts vary in their headinKs between Traclittus. SeiiHones, iind llioiiiliir. In three coiiie» u»cd l>y the Itrnedii line editors the title is thus (iiven: ^\\u>flii A u^^ustini Poctoris Ilif'f'on. Ef>ist\ llitiiiilhr in EvnHgtIimm l\fm.J<sm tfxHtlJitni J^utm- neiii incipiunty gtias ipse colloqufndi' />>iiis tn/ /•!>/• u / ii m /:ii/itit, el inter ii>i{iieHi/Hiii a m't'triis e.iif/liit, <■•' i/tio kaHlur sum! ordi>te, Terbuin ex vefho postea liie/uTi/."- WiKnc III. II. ijyH.
^. /(/ Parthos is a mistake which is found also in some Mss. of the Vulviilr and hi«<i led to different lonjec iiire» See note lo the Prologue, p. 4 I, and Critical Introductions to the N. T., e. ^•. that of Weiss ( iKh'.), p. 4(>8. Me favnr^ the c^nir.turc wpbt »api»f(i>i>f, a</ i/;rg-7«fj-, which Clement of Ale.\. gives as the superscription to the second I'.pistlc of John. Other* (.>jnjcclure tuw vafic^o-ov, (virffinis), or Ad sparsos, etc.
IV PREFACE.
IV PREFACE.
kvards. They are also included in the third volume of the Benedictine edition (Migne, T. [II, P. II. 1977-2062). The translation by Rev. H. Browne is taken from the Oxford Library of the Fathers (Clark's edition has none), and was slightly revised and edited with idditional notes and an introduction by the Rev. Dr. Myers, of Washington.
III. The Soliloquies (in Vol. I., 869-905, Migne's ed.) were translated for this Library oy the Rev. C. C. Starbuck, of Andover, Mass. They were written by Augustin shortly after lis conversion (387), and are here added as a specimen of his earliest philosophical vritings. Neither the Oxford nor the Clark Series give them a place. King Alfred trans- ated parts of the Soliloquies into the Anglo-Saxon of his day, and a partial translation appeared in 1631, but I have not seen it.
This volume completes Augustin' s exegetical writings on the New Testament. The eighth and last volume will contain his Homilies on the Psalms, as translated for the Ox- 'ord Library, and edited by Bishop Coxe. It will be ready for publication in July of this /ear.
PHILIP SCHAFF. New York, March 23, 1888.
, CONTENTS.
PACK Preface by the General Editor. iii Homilies on the Gospel of John.. 7-452 Translated by Rev. John Gibb, Professor in the Presbyterian Theological College at London, and Rev. James Innes, Panbride.
Homilies on the First Epistle of John 459-529 Translated by the Rev. H. Browne, M.A., Canon of WVlthair., and formerly Principal of the Chichester Diocesan College. Revised and edited by Rev. Joseph H. Myers, D.D., Washington. D. C.
Soliloquies 537-5^° Translated by Rev. C. C. Starbuck, M.A, Andover, Mass.
Index to Homilies on the Gospel of John 5^3-581 Index to Homilies on the First Epistle of John 5^2-584 Index to Soliloquies 5 '^5 ST. AUGUSTIN: LECTURES OR TRACTATES ON THE GOSPEL ACCORDING TO ST. JOHN Translated ta' REV. JOHN GIBB, D.D., PROFESSOR IN THE THEOLOGICAL COLLEGE, GUILFOKU STREET, LONDON.
AND REV. JAMES INNES, MINISTER AT PAXBRIDE. NEAR DUNDEE, SCOTLAND.
CONTEXTS OF TK.VCTATES.
Tractate I.
Tractate II.
Tractate III.
Tractate IV.
Tractate V.
Tractate VI.
Tractate VII.
Tractate VIII.
Tractate IX.
Tractate X.
Tractate XI.
Tractate XII.
Tractate XIII.
Tractate XIV.
Tractate XV.
Tractate XVI.
Tractate XVII.
Tractate XVI 11.
Tractate XIX.
Tractate XX.
Tractate XXI.
Tractate XXII.
Tractate XXIII..
Tractate XXIV.
Tractate XXV.
Tractate XXVI.
Tractate XXVII..
Tractate XXVIII.
Tractate XXIX.
Tractate XXX.
Tractate XXXI.
Tractate XXXII.
Tractate XXXIII.
Tractate XXXIV.
Tractate XXXV..
John i. 1-5.
" V. 19-30.
" V. 19,.
" \'. 2i)-23.
" \ I. (10-72.
•' VII. 1-13.
" VII. i4-i>.
Tractate XXXVI.
Tractate XXXVII.
Tractate XXXVIII.
Tractate XXXIX.
Tractate XL..
TiTactate XLI.
Tractate XLII.
Tractate XLIII Tractate XLIV.
Tractate XLV.
Tractate XLVI.
Tractate XLVII.
Tractate XLVIII..
Tractate XLIX.
Tractate L.
Tractate LI.
Tractate LII.
Tractate LIII.
Tractate LIV.
Tractate LV.
Tractate LVI.
TR.A.CTATE LVII.
Tractate LVII I.
Tractate LIX.
Tractate LX.
Tractate LXI.
Tractate LXII.
Tractate LXIII Tractate LXIV.
Tractate LXV.
Tractate LXVI.
Tractate LXVII..
Tractate LXVIII..
Tractate LXIX.
Tractate LXX.
Tractate LXXI.
Tractate LXXIf..
Tractate LXXIII..
Tractate LXXIV..
Tractate LXXV..
Tractate LXXVI..
Tractate LXXVII..
Tract.\te LXXVIII.
Tractate LXXIX..
Tractate *LXXX..
Tract.vfe LXXXI..
Tractate LXXXII..
Tractate LXXXIII.
V. 2 .:>.
CON TENTS OF TRACTATES.
P.\GE Tractate LXXXV.
" XV. 15, 16,.
352 Tractate LXXXVII.
" XV. 17-19,.
354 Tractate LXXXVIII.
" XV. 22. 23,.
357 Tractate XC.
" XV. 23 359 Tractate XCI.
'■ XVI. 1-4, 364 Tractate XCIV.
" XVI. 4-7,...366 Tractate XCV.
" XVI. S-ir 368 Tractate XCVI.
Tractate XCVII.
374 Tractate XCVIII..
37" Tractate XCIX.
3'^5 Tractate CI.
" XVII. I,...3 '3 Tractate CV.
" XVII. 1-5, 3 1?
Tractate CVI.
" XVII. 6-8,.
3<J') Tractate CVII.
" XVII. 9-13 402 Tractate CVIII.
" XVII. 14-19, 404 Tractate CIX.
'' XVII. 20,...4'^" Tractate CX..." XVII. 21-23, 4o- Tractate CXI.
" XVIII. I-I2, 4i«> Tractate CXIII.
" XVIII. 13-27.
41^ Tractate CXIV.
" will. 2S-32, 4-'l Tractate CXV.
" XIX. 17--2, 423 Tractate CXVIII.
" XIX. 23, 24, Ayo Tractate CXIX.
'• XIX. 24-31J, 4<2 Tractate CXX.
" XIX. 31-42, ami XX. i-<), 4. '4 Tractate CXXI.
" XX. 10-29 J.'*' Tractate CXXII.
Tractate CXXIII.
Tractate CXXIV.
•' XXI. 19-25, 1!• LECTURES OR TRACTATES ON THE GOSPEL ACCORDLNG TO ST. JOHxV.
I. When I give heed to what we have just read from the apostohc lesson, that " the natural man perceiveth not the things which are of the Spirit of God,'" and consider that in the present assembly, my beloved, there must of neccessity be among you many nat- ural men, who know only according to the flesh, and cannot yet raise themselves to spiritual understanding, I am in great diffi- culty how, as the Lord shall grant, I may be able to express, or in my small measure to explain, what has been read from the Gospel, " In the beginning was the Word, and the Word was with God, and the Word was God; " for this the natural man does not perceive. What then, brethren? Shall we be silent for this cause? Why then is it read, if we are to be silent regarding it? Or why is it heard, if it be not explained? And why is it explained, if it be not understood? And so, on the other hand, since I do not doubt that there are among your number some who can not only receive it when explained, but even under- stand it before it is explained, I shall not de- fraud those who are able to receive it, from fear of my words being wasted on the ears of those who are not able to receive it. Finally, there will be present with us the compassion of God, so that perchance there may be enough for all, and each receive what he is al)Ie, while he who speaks says what he is able.
' I Cor. ii. 14.
For to speak or the matter as it is, who is able? I venture to say, my brethren, per- haps not John himself spoke of the matter as it is, but even he onl}' as he was able; for it was man that spoke of God, inspired indeed by God, but still man. Because he was in- spired he said something; if he had not been inspired, he would have said nothing; but because a man inspired, he spoke not the whole, but what a man could he spoke.
2. For this John, dearly beloved brethren, was one of those mountains concerning which it is written: " Let the mountains receive peace for thy people, and the hills righreous- ness."' The mountains are lofty souls, the hills little souls. But for this reason do the mountains receive peace, that the hills may be able to receive righteousness. What is the rigiUeousness which the hills receive? Faith, for " the just doth live by faith." ' The smaller souls, however, would not receive faith unless the greater souls, which are called mountains, were illuminated by Wisdom lier- self, that they may be able to transmit to the little ones what the little ones can receive; and the hills live by faiiii, becuise tiie moun- tains receive peace. By the mountains them- selves it was said to the C'hurcii, *' Teace ))e with you;" and tiie mountains themselves in proclaiming peace to the C'luircii ilid not divide themselves against Him from whom 3 Ps. Ixxii. ).
8 THE WORKS OF ST. AUGUSTIN.
[Tractate I.
they received peace,' that truly, not feignedly, they might proclaim peace.
3. For there are other mountains which cause shipwreck, on which, if any one drive his ship, she is dashed to pieces. For it is easy, when land is seen l^y men in peril, to make a venture as it were to reach it; but sometimes land is seen on a mountain, and rocks lie hid under the mountain; and when any one makes for the mountain, he falls on the rocks, and finds there not rest, but wrecking. So there have been certain moun- tains, and great have they appeared among men, and they have created heresies and schisms, and have divided the Church of God; but those who divided the Church of God were not those mountains concerning which it is said, " Let the mountains receive peace for thy people." For in what manner have they received peace who have severed unity?
4. But those who received peace to proclaim it to the people have made Wisdom herself an object of contemplation, so far as human hearts could lay hold on that which " eye hath not seen, nor ear heard, neither has ascended into the heart of man."^ If it has not ascended into the heart of man, how has it ascended into the heart of John? Was not John a man? Or perhaps neither into John's heart did it ascend, but John's heart ascended into it? For that which ascends into the heart of man is from beneath, to man; but that to which the heart of man ascends is above, from man. Even so brethren, can it be said that, if it ascended into the heart of John (if in any way it can be said), it ascend- ed into his heart in so far as he was not man. What means "was not man"? In so far as he had begun to be an angel. For all saints are aqge'.s, since they are messengers of God.
:>-Therefore to carnal and natural men, who are not able to perceive the things that are of God, what says the apostle? " For whereas ye say, I am of Paul, I of Apollos, are ye not men? " 3 What did he wish to make them whom he upbraided because they were men? Do you wish to know what he wished to make them? Hear in the Psalms: "I have said, ye are gods; and all of you are children of the Most High." 4 To this, then, God calls us, that we be not men. But then will it be for the better that we be not men, if first we recognize the fact that we are men, that is, to the end that we may rise to that height from humility; lest, when we think that we are something when we are nothing, we not only do not receive what we are not, but even lose what we are.
5. Accordingly, brethren, of these moun- tains was John also, who said, "In the be- ginning was the Word, and the Word was with God, and the Word was God." This moun- tain had received peace; he was contemplat- ing the divinity of the Word. Of what sort was this mountain? How lofty? He had risen above all peaks of the earth, he had risen above all plains of the sky, he had risen above all heights of the stars, he had risen above all choirs and legions of the angels. For unless he rose above all those things '^ which were created, he would not arrive at Him by whom all things were made. You cannot imagine what he rose above, unless you see at what he arrived. Dost thou inquire concerning heaven and earth? They were made. Dost thou inquire concerning the things that are in heaven and earth? Surely much more were they made. Dost thou in- quire concerning spiritual beings, concerning angels, archangels, thrones, dominions, powers, principalities? These also were made. For when the Psalm enumerated all these things, it finished thus: " He spoke, and they were made; He commanded, and they were created." 5 If "He spoke and they were made," it was by the Word that they were made; but if it was by the Word they were - made, the heart of John could not reach to that which he says, " In the beginning was the Word, and the Word was with God, and the Word was God," unless he had risen above all things that were made by the Word. What a mountain this! How holy! How high among those mountains that received peace for the people of God, that the hills might receive righteousness!
6. Consider, then, brethren, if perchance John is not one of those mountains concern- ing whom we sang a little while ago, " I have lifted up mine eyes to the mountains, from whence shall come my hejp.'' Therefore, my brethren, if you would understand, lift up your eyes to this mountain, that is, raise your- selves up to the evangelist, rise to his mean- ing. But, because though these mountains receive peace he cannot be in peace who places his hope in man, do not so raise your eyes to the mountain as to think that your hope should be placed in man; and so say, "I have lifted up mine eyes to the mountains, from whence shall come my help," that you immediately add, "My help is from the Lord, who made heaven and earth. ' ' ^ There- fore let us lift our eyes to the mountains, 5 Ps. cxlviii. 5 6 Ps. cxxi. I, 2.
Tractate I.]
ON THE GOSPEL OF ST. JOHN.
from whence shall come our help; and yet it is not in the mountains themselves that our hope should be placed, for the mountains receive what they may minister to us; there- fore, from whence the mountains also receive, there should our hope be placed. When we ^lift our eyes to the Scriptures, since it was through men the Scriptures were ministered, we are lifting our eyes to the mountains, from whence shall come our help; but still, since J> they were men who wrote the Scriptures, they did not shine of themselves, but " He was the true light,' who lighteth every man that Cometh into the world." A mountain also was that John the Baptist, who said, "I am not the Christ,"'' lest any one, placing his hope in the mountain, should fall from Him who illuminates the mountain. He also con- fessed, saying, "Since of His fullness have all we received." ^ So thou oughtest to say, " I have lifted up mine eyes to the moun- tains, from whence shall come my help," so as not to ascribe to the mountains the help that comes to thee; but continue and say, *' My help is from the Lord, who made heaven and earth."
7. Therefore, nrethren, may this be the result of my admonition, that you understand that in raising your hearts to the Scriptures (when the gospel was sounding forth, " In the beginning was the Word, and the Word was with God, and the Word was God," and the rest that was read), you were lifting your eyes to the mountains. For unless the mountains said these things, you would not find out how to think of them at all. Therefore from the mountains came your help, that you even heard of these things; but you cannot yet understand what you have heard. Call for help from the Lord, who made heaven and earth; for the mountains were enabled oaly so to speak as not of themselves to illuminate, because they themselves are also illuminated by hearing. Thence John, who said these things, received them — he who lay on the Lord's breast, and from the Lord's breast drank in what he might give us to drink. But he gave us words to drink. Thou oughtest then to receive understanding from tlie source from which he drank who gave thee to drink; so that thou mayest lift up thine eyes to the moun- tains from whence shall come tliine aid, so that from thence thou mayest receive, as it were, the cup, that is, the word, given the eto drink; and yet, since thy help is from the Lord, who made heaven and earth, thou mayest fill thy breast from the source from which he filled his; whence thou saidst, "My help is from ■ John i. q.
2 John i. 30.
3 John i. 16.
the Lord, who made heaven and earth:" let him, then, fill who can. Brethren, this is what I have said: Let each one lift up his heart in the manner that seems fitting, and receive what is spoken. But perhaps you will say that I am more present to you than God. Far be such a thought from you! He is much more present to you; for I appear to your eyes. He presides over your consciences. Give me then your ears, Him your hearts, that you may fill both. Behold, your eyes, and those your bodily senses, you lift up to us; and yet not to us, for we are not of those mountains, but to the gospel itself, to the evangelist himself: your hearts, however, to the Lord to be filled. Moreover, let each one so lift up as to see what he lifts up, and whither. What do I mean by saying, " what he lifts up, and whither? " Let him see to it what sort of a heart he lifts up, because it is to the Lord he lifts it up, lest, encumbered by a load of fleshly pleasure, it fall ere ever it is raised. But does each one see that he bears a burden of flesh? Let him strive by conti- nence to purify th:;t which he may lift up to God. For " Blessed are the pure in heart, because they shall see God." •• 8. But let us see what advantage it is that these words have sounded, " In the beginning was the Word, and the Word was with God, and the Word was God." We also uttered words when we spoke. Was it such a word th;U was with God? Did not those words which we uttered sound and pass away? Did God's Word, then, sound and come to an end? If so, how were all things made by it, and without it was nothing made? how is that which it created ruled by it, if it sounded and passed away? A\'liat sort of a word, then, is that which is both uttered and passes not away? Give ear, my beloved, it is a great matter. By everyiiay talk, words here become despicable to us, because through their sounding and passing away they are de- spised, and seem notiiiiig but words. But there is a word in the man himself which re- mains within; for the sound proceeds from the mouth. There is a wortl which is spoken in a truly spiritual manner, that which you understand from the sound, not the sound it- self. Rfark, I speak a word when I say "God." How short tlie word wliich I have spoken- four letters and two syllables!' Is this all that God is, four letters and two syl- lables? Or is that which is signified as costly as the wonl is paltry? What took jilace in tliy heart when thou heartiest "(jod"? What took place in my heart when I said "God "?
* Mntt. V. 8.
5 Ptttt.
lO THE WORKS OF ST. AUGUSTIN.
[Tractate I.
[Tractate I.
' A certain great and perfect substance was in our thoughts, transcending every changeable creature of flesh or of soul. And if I say to *thee, " Is God changeable or unchangeable?" thou wilt answer immediately, " Far be it from me either to believe or imagine that God is changeable: God is unchangeable." Thy soul, though small, though perhaps still carnal, could not answer me otherwise than that God is unchangeable: but every creature is change- lable; how then wert thou able to enter, by a I glance of thy spirit, into that which is above jthe creature, so as confidently to answer me, " God isjinchangeable"? What, then, is that in thy<l\eart^when thou thinkest of a certain substance, living, eternal, all-powerful, infi- nite, everywhere present, everywhere whole, nowhere shut in? When thou thinkest of these qualities, this is the word concerning God in thy heart. But is this that sound which consists of four letters and two syllables? Therefore, whatever things are spoken and pass away are sounds, are letters, are sylla- bles. His word which sounds passes away; but that which the sound signified, and was in the speaker as he thought of it, and in the hearer as he understood it, that remains while the sounds pass away.