4. But why is it said. He escaped? For He could not be held against His will, nor seized against His will, since He could not be recognized against His will. But that you may know that this was done mystically, not of necessity, but of express purpose, you will presently see in the following: that He ap- peared to the same multitudes that sought Him, said many things in speaking with them, and discoursed much about the bread of heaven; when discoursing about bread, was He not with the same people from whom He had escaped lest He should be held of them? Then, could He not have so acted at that time that He should not be seized by them, just as afterwards when He was speaking with them? Something, therefore, was meant by His escaping, ^^'hat means. He escaped? His loftiness could not be understood. For of anything which thou hast not understood thou sayest, " It has escaped me." Where- fore, " He escaped again unto the mountain alone, — the first-begotten from the dead, ascending above all heavens, and interceding for us. '"^ 5, Meanwhile, He, the one great High Priest being above (He who has entered into that WMthin the veil, the people standing with- out; for Him that priest under the old law, who did this once a year, did signify): He then be- •1 Acts i. 6-8 5 Ps. vii. 8. <* Col. i. iS; Kom. viii. 34.
l62 THE WORKS OF ST. AUGUSTIN.
[Tractate XXV, ing above, what were the disciples enduring in the ship? For that ship prefigured the Church while He is on high. For if we do not, in the first place, understand this thing which that ship suffered respecting the Church, those in- cidents were not significant, but simply tran- sient; but if we see the real meaning of those signs expressed in the Churchy it is manifest that the actions of Christ are a kind of speeches. "But when it was late, saith he, His disciples went down to the sea; and when they had entered into a ship, they came over the sea to Capernaum." He declared that as finished quickly, which was done after- wards,— " They came over the sea to Caper- naum." He returns to explain how they came; that they passed over by sailing across the lake. And whilst they were sailing to that place to which He has already said they had come, He explains by recapitulation what befell them. " It was now dark, and Jesus had not come to them." Rightly he said " dark," for the light had not come to them. " It was now dark, and Jesus had not come to them." As the end of the world ap- proaches, errors increase, terrors multiply, iniquity increases, infidelity increases; the light, in short, which, by the Evangelist John himself, is fully and clearly shown to be charity, so much so that he says, " Whoso hateth his brother is in darkness; " ' that light, I say, is very often extinguished; this dark- ness of enmity between brethren increases, dally increases, and Jesus is not yet come. How does it appear to increase? "Because iniquity will abound, and the love of many will begin to wax cold." Darkness increases, and Jesus is not yet come. Darkness increas- ing, love waxing cold, iniquity abounding, — these are the waves that agitate the ship; the storms and the winds are the clamors of re- vilers. Thence love waxes cold; thence the waves do swell, and the ship is tossed.
6. "And a great wind blowing, the sea rose." Darkness was increasing, discern- ment was diminishing, iniquity was growing. "When, therefore, they had rowed about twenty-five or thirty furlongs." Meanwhile they struggled onward, kept advancing; nor did those winds and storms, and waves and darkness effect either that the ship should not make way, or that it should break in pieces and founder; but amid all these evils it went on. For, notwithstanding iniquity abounds, and the love of many waxes cold, and the waves do swell, the darkness grows and the wind rages, yet the ship is moving forward; "for he that perseveres to the end, the same ' I John ii. II.
shall be saved." ^ Nor is that number of furlongs to be lightly regarded. For it can- not really be that nothing is meant, when it is said that, " when they had rowed twenty-five or thirty furlongs, Jesus came to them." It were enough to say, "twenty-five," so like- wise "thirty;" especially as it was an esti- mate, not an assertion of the narrator. Could the truth be aught endangered by a mere estimate, if he had said nearly thirty furlongs, or nearly twenty-five furlongs? But from twenty-five he made thirty. Let us examine the number twenty-five. Of what does it consist? of what is it made up? Of the quinary, or number five. That number five pertains to the law. The same are the five books of Moses, the same are those five porches containing the sick folk, the same are the five loaves feeding the five thousand men. Accordingly the number twenty-five signifies the law, because five by five — that is, five ti-mes five— make twenty-five, or the number five squared. But- this law lacked perfection before the gospel came. More- over, perfection is comprised in the number six. Therefore in six days God finished, or perfected, the world, and the same five are mul- plied by six, that the law may be completed by the gospel, that six times five become thirty. To them that fulfill the law, therefore, Jesus comes. And how does He come.'* Walking upon the waves, keeping all the swellings of the world under His feet, press- ing down all its heights. Thus it goes on, so long as time endures, so long as the ages roll. Tribulations increase, calamities increase, sorrows increase, all these swell and mount up: Jesus passeth on treading upon the waves. 7. And yet so great are the tribulations, that even they who have trusted in Jesus, and who strive to persevere unto the end, greatly fear lest they fail; while Christ is treading the wav^, and trampling down the world's am- bitions and heights, the Christian is sorely afraid. Were not these things foretold him.■' Justly" they were afraid," too, at seeing Jesus walking on the waves; like as Christians, though having hope in the world to come, are frequently disquieted at the crash of human affairs, when they see the loftiness of this world trampled down. They open the Gos- pel, they open the Scriptures, and they find all these things there foretold; that this is the Lord's doing. He tramples down the heights of the world, that He may be glorified by the humble. Concerning whose loftiness it is foretold: 'Thou shalt destroy strongest cities," and "the spears of the enemy have - Matt, x.xiv. 12.
Tractatk XXV.]
ON THE GOSPEL OF ST. JOHN.
i6- come to an end, and Thou hast destroyed cities." ' Why then are ye afraid, O Chris- ' tians? Christ speaks: "It is I; be not afraid. " Why are ye alarmed at these things? Why are ye afraid? I have foretold these things, I do them, they must necessarily be done. "It is I; be not afraid. Therefore they would receive Him into the ship." Recog- nizing Him and rejoicing, they are freed from their fears. "And immediately the ship was at the land to which they went." There is an end made at the land; from the watery to the solid, from the agitated to the firm, from the way to the goal.
8. " On the next day the multitude that stood on the other side of the sea," whence the disciples had come, " saw that there was none other boat there, save that one whereinto His disciples were entered, and that Jesus went not with His disciples into the boat, but that His disciples were gone away alone; but there came other boats from Tiberias, nigh unto the place where they did eat bread, giv- ing thanks to the Lord: when, therefore, the multitudes saw that Jesus was not there, nor His disciples, they also took shipping, and came to Capernaum seeking Jesus." Yet they got some knowledge of so great a mira- cle. For they saw that the disciples had gone into the ship alone, and that there was not another ship there. But there came boats also from near to that place where they did eat bread; in these the multitudes followed Him. He had not then embarked with His disciples, and there was not another ship there. How, then, was Jesus on a sudden be- yond the sea, unless that He walked upon the sea' to show a miracle?
9. ''And when the multitudes had found Him." Behold, He presents Himself to the people from whom He had escaped into the mountain, afraid that He should be taken of them by force. In every way He proves to us and gives us to know that all these things are said in a mystery, and done in a great sacrament (or mystery) to signify something important. Behold, that is He who had escaped the crowds unto the mountain; is He not speaking with the same crowds? Let them hold Him now; let them now make Him a king. "And when they had found Him on the other side of the sea, they said unto Him, Rabbi, when camest Thou hither?"
10. After the sacrament of the miracle. He introduces discourse, that, if possible, tliey who have been fed may be further fed, that He may with discourse fill their minds, whose bellies He filled with the loaves, provided they • p S. IX. 7.
take in. And if they do not, let that be taken up which they do not receive, that the fragments may not be lost. Wherefore let Him speak, and let us hear. " Jesus answer- ed and said Verily, verily, I say unto you, ye seek me, not because ye saw the signs, but because ye have eaten of my loaves." Ye seek me for the sake of the flesh not for the sake of the spirit. How many seek Jesus for no other object but that He may bestow on them a temporal benefit! One has a business on hand, he seeks the intercession of the clergy; another is oppressed by one more powerful than himself, he flies to the church. Another desires intervention in his behalf with one with whom he has little influence. One in this way, one in that, the church is daily filled with such people. Jesus is scarcely sought after for jesus' sake. "Ye seek me, not because ye have seen the signs, but because ye have eaten of my loaves. Labor not for the meat which perisheth, but for that which endureth unto eternal life." Ye seek me for something else, seek me for my own sake. For He insinuates the truth, that Himself is that meat: this shines out clearly in the sequel. " Which the Son of man will give you." Thou didst expect, I believe, again to eat bread, again to sit down, again to be gorged. But He had said, " Not the meat which perisheth, but that which endureth unto eternal life," in the same manner as it was said to that Samaritan woman: '"If thou knewest who it is that asketh of thee drink, thou wouldest perhaps have asked of Him, and He would give thee living water." When she said, "Whence hast thou, since thou hast notliing to draw with, and the well is deep?" He answered the Samaritan woman: " If thou knewest who it is that asketh of thee drink, thou wouldst have asked of Him, and He would give thee water, whereof whoso drinketh shall thirst no more; for whoso drinketh of this water shall thirst again." And she was glad and would receive, as if no more to suffer thirst of body, being wearied with the labor of drawins: water. And so, during a conversation of this kind. He comes to spiritual drink. Entirely in this manner also here.
II. 'I'herefore "this meat, not that which perisheth, but that which endureth unto ever- lasting life, which the Son of man shall give unto you; for Him hath God the Feather sealed." Do not take this Son of man as you take other sons of men, of whom it is said, " And the sons of men will trust in the protection of Thy wings. " - This Son of man ^Ps.
X.XXVI. 7.
164 THE WORKS OF ST. AUGUSTIN.
[Tractate XXV.
is separated by a certain grace of the spirit; Son of man according to the flesh, taken out from the number of men: He is the Son of man. This Son of man is also the Son of God; this man is even God. In another place, when questioning His disciples, He saith: " Whom do men say that I, the Son of man, am? And they answered, Some John, some Ellas, some Jeremias, or one of the prcuDhets. And He said unto them, But whom say ye that I am? Peter answered, Thou art the Christ, the S n of the living God."' He declared Himself Son of man, Peter declared Him the Son of the living God. Most fitly did He mention that which in mercy He had manifested Himself to be; most fitly did the other mention that which He continues to be in glory. The Word of God commends to our attention His own humility: the man acknow- ledged the glory of his Lord. And indeed, brethren, I think that this is just. He humbled Himself for us, let us glorify Him. For not for Himself is He Son of man, but for us. Therefore was He Son of man in that way, when " the Word was made flesh, and dwelt among us." For to that end " God the Father sealed Him." What is to seal, but to put some particular mark? To seal is to impress some mark which cannot be con- founded with the rest. To seal is to put a mark on a thing. When thou puttest a mark on anything, thou doest so lest it might be confused with other things, and thou shouldst not be able to recognize it. " The Father," then, "hath sealed Him." What is that, "hath sealed"? Bestowed on Him some- thing peculiar, which puts Him out of com- parison with all other men. For that reason it is said of Him, "God, even Thy God, hath anointed Thee with the oil of gladness above Thy fellows."- What is it then to seal, but to have Him excepted? This is the import of "above Thy fellows." And so, do not, saith He, despise me because I am the Son of man, but seek from me, "not the meat that perisheth, but that which endureth to eternal life." For I am the Son of man in such manner as not to be one of you: I am Son of man in such manner that God the Father sealed me. What does that mean. He " sealed me "? Gave me something pe culiarly my own, that I should not be con- founded with mankind, but that mankind should be delivered by me.
12. " They said therefore unto Him, What shall we do, that we may work the works of God? " For He had said to them, " Labor not for the meat which perisheth, but for that which endureth unto eternal life." "What shall we do?" they ask; by observing what, shall we be able to fulfill this precept? " Jesus answered and said unto them. This is the work of God, that ye believe on Him whom He has sent." This is then to eat the meat, not that which perisheth, but that which en- dureth unto eternal life. To what purpose dost thou make ready teeth and stomach? Believe, and thou hast eaten already. Faith is indeed distinguished from works, even as the apostle says, " that a man is justified by faith without the works of the law:"^ there are works which appear good, without faith in Christ; but they are not good, because they are not referred to that end in which works are "food; " for Christ is the end of the law for righteousness to every one thatbelieveth."'* For that reason, He willeth not to distinguish faith from, work, but declared faith itself to be work. For it is that same faith that worketh by love.s Nor did He say. This is your work; but, " This is the work of God, that ye believe on Him whom He has sent; " so that he who glories, may glory in the Lord. And because He invited them to faith, they, on the other hand, were still asking for signs by which they might believe. See if tlie Jews do not ask for signs. " They said therefore unto Him, What sign doest thou, that we m.ay see and believe thee? what dost thou work? ■" Was it a trifle that they were fed with five loaves? They knew this indeed, but they preferred manna from heaven to this food. But the Lord Jesus declared Himself to be such an one, that He was superior to Moses. For Moses dared not say of Himself that He gave, "not the meat which perisheth, but that which endureth to eternal life." Jesus promised something- greater than Moses gave. By Moses indeed was promised a kingdom, and a land flowing with milk and honey, temporal peace, abun- dance of children, health of^oody, and all other things, temporal goods indeed, yet in figure spiritual; because in the Old Testa- ment they were promised to the old man. They considered therefore the things promised by Moses, and they considered the things promised by Christ. The former promised a full belly on the earth, but of the meat which perisheth; the latter promised, "not the meat which perisheth, but that which endureth unto eternal life." They gave at- tention to Him that promised the more, but just as if they did not yet see Him do greater things. They considered therefore what sort of works Moses had done, and they wished I Matt. xvi. i:;-i6.
2 Ps. xlv. 8.
3 Rom. iii. 28.
4 Rom. X. 4.
5 Gal. V. 6.
Tractate XXV.]
ON THE GOSPEL OF ST. JOHN.
165 yet some greater works to be done by Him who promised them such great things. What, say they, doest thou, tnat we may believe thee? And that thou mayest know that they compared those former miracles with this, and so judged these miracles which Jesus did as being less; " Our fathers," say they, " did eat manna in the wilderness.'' But what is manna? Perhaps ye despise it. "As it is written. He gave them manna to eat." By Moses our fathers received bread from heaven, and Moses did not say to them, " Labor for the meat which perisheth not." Thou pro- misest " meat which perisheth not, but which endureth to eternal life;" and yet thou workest not such works as Moses did. He gave, not barley loaves, but manna from heaven.
1^. " Then Jesus said unto them. Verily, verily, I say unto you, not Moses gave you bread from heaven, but my Father gave you bread from heaven. For the true bread is He that cometh down from heaven, and giveth life to the world." The true bread then is He that giveth life to the world; and the same is the meat of which I have spoken a little before, — "Labor not for the meat which perisheth, but for that which endureth unto eernal life." Therefore, both that manna signified this meat, and all those signs were signs of me. Ye have longed for signs of me; do ye despise Him that was signified? Not Moses then gave bread from heaven: God gives bread. But what bread? Manna, perhaps? No, but the bread which manna signified, namely, the Lord Jesus Himself. My Fatlier giveth you the true bread. " For the bread of God is He that cometh down from heaven, and giveth life to the world. Then said they unto Him, Lord, evermore give us this bread." Like that Samaritan woman, to whom it was said, "Whoso drinketh of this water shall never thirst." She, im- mediately understanding it in reference to the body, and wishing to be rid of want, said, "Give me, O Lord, of this water;" in the same manner also these said, " O Lord, give us this bread;" whicli may refresh us, and yet not fail.
14. " And Jesus said unto them, I am tlie Bread of Life: lie that cometh to me shall never hunger; and he that believeth on me shall never thirst." "He that cometh to me;" this is the same thing as " He that be- lieveth on me;" and "shall never hunger" is to be understood to mean the same thing as "shall never thirst." For by lioth is signified that eternal sufificiency in whicli tliere is no want. You desire bread from heaven; you have it before yf)u, and yet you do not eat. "But T said unto you, that ye also have seen me, and ye believed not." But I have not on that account lost my people. " For hath your unbelief made the faith of God of none effect? " ' For, see thou what follows: " All that the Father giveth me shall come to me; and him that cometh to me, I will not cast out of doors." What kind of within is that, whence there is no going out of doors? Noble interior, sweet retreat! O secret dwelling without weariness, without the bitterness of evil thoughts, with- out the solicitings of temptations and the in- terruptions of griefs! Is it not that secret dwelling whither shall enter that well-deserving servant, to whom the Lord will say, " Enter thou into the joy of thy Lord? " "^ 15. " And him that will come to me, I will not cast out. For I came down from heaven, not to do mine own will, but the will of Him that sent me." Is it for that reason that Thou wilt not cast out him that shall come unto Thee, because Thou hast descended from heaven, not to do Thine own will, but the will of Him that sent Thee? Great mystery! I beseech you, let us knock to- gether; something may come forth to us which may feed us, according to that which has delighted us. That great and sweet secret dwelling-place: " He that will come to me." Give heed, give heed, and weigh the matter: " He that will come unto me, I will not cast out." Why? " Because I came down from heaven, not to do my own will, but the will of Him that sent me." Is it then the very reason why Thou castest not out him that cometh unto Thee, that Thou camest down from heaven, not to do Thy own will, but the will of Him that sent Thee? The very reason. Why do we ask whether it be the same? The same it is; Himself says it. For it would not be right in us to suspect Him to mean other than He says, " Whoso will come to me, I will not cast out." And, as if thou askedst, wherefore? He answered, "Because I came not to do my own will, but the will of Him that sent me." I am afraid that the reason why the soul went forth away from God is, that it was proud; nay, I do not doubt it. For it is written, " Pride is the beginning of all sin; and the beginning of man's pride is a falling away from God." It is written, it is firm and sure, it is true. Ami hence what is said of proud mortal man, clad in the tattered rags of the flesh, weighed down with the weight of a cor- ruptible body, and withal extolling himself, and foriretting with wiiat skin-coat he is clotli ed, — what, I ask, saith the Scripture to him?
' Rom. 111.
Matt.
XXV. 23.
1 66 THE WORKS OF ST. AUGUSTIN.
[Tractate XXV, " Wliy is dust and ashes proud?" Why proud! Let the Scripture tell why. " Be- cause in his life he put forth his inmost parts.-'" What is " put forth," but "threw afar off"? This is to go forth away. For to enter within, is to long after the inmost parts; to put forth the inmost parts, is to go forth away. The proud man puts forth the inmost parts, the humble man earnestly desires the inmost parts. If we are cast out by pride, let us return by humility.
1 6. Pride is the source of all diseases, because pride is the source of all sins. When a physician removes a disorder from the body, if he merely cures the malady produced by some particular cause, but not the cause itself, he seems to heal the patient for a time, but while the cause remains, the disease will repeat itself. For example, to speak of this more expressly, some humor in the body produces a scurf or sores; there follows a high fever, and not a little pain; certain remedies are applied to repress the scurf, and to allay that heat of the sore; the remedies are applied, and they do good; thou seest the man who was full of sores and scurf healed; but be- cause that humor was not expelled, it returns again to ulcers. The physician, perceiving this, purges away the humor, removes the cause, and there will be no more sores. Whence doth iniquity abound? From pride. Cure pride and there will be no more iniquity. Consequently, that the cause of all diseases might be cured, namely, pride, the Son of God came down and was made low. Why art thou proud, O man? God, for thee, became low. Thou wouldst perhaps be ashamed to imitate a lowly man; at any rate, imitate the lowly God. The Son of God came in the character of a man and was made low. Thou art taught to become humble, not of a man to become a brute. He, being God, became man; do thou, O man, recognize that thou art man. Thy whole humility is to know thyself. Therefore because God teaches humility, He said, " I came not to do my own will, but the will of Him that sent me." For this is the commendation of humility. Whereas pride' doeth its own will, humility doeth the will of God. Therefore, "Whoso cometh to me, I will not cast him out." Why? " Because I came not to do my own will, but the will of Him that sent me.'' I came humble, I came to teach humility, I came a master of humility: he that cometh to me is made one body with me; he that cometh to me becomes humble; he who ad- nereth to me will be humble, because he