doeth not his own will, but the will of God; and therefore he shall not be cast out, for when he was proud he was cast out.
17. See those inner things commended to us in the psalm: "But the sons of men will put their trust in the covering of Thy wings.'' See what it is to enter within; see what it is to flee for refuge to His protection; see what it is to run even under the Father's lash, for He scourgeth every son whom He receiveth. " But the sons of men shall put their trust under the cover of Thy wings.'" What is within? "They shall be filled with the plenteousness of Thy house," when Thou shalt have sent them within, entering into the joy of their Lord; "they shall be filled with the plenteousness of Thy house; and Thou shalt give them to drink of the stream of Thy pleasure. For with Thee is the fountain of life." Not away without Thee, but within with Thee, is the fountain of life. " And in Thy light we shall see light. Show Thy mercy upon them that know Thee, and Thy righteousness to them that are of upright heart." They who follow the will of their Lord, not seeking their own, but the things of the Lord Jesus Christ, they are the up- right in heart, their feet shall not be moved. For "God is good to Israel, to the upright in heart. But, as for me, says he, my feet were almost moved." Why? "Because I was jealous at sinners, looking at the peace of sinners."'' To whom is God good then, unless to the upright in heart? For God was displeasing to me when my heart was crooked. Why displeasing? Because He gave happi- ness to the wicked, and therefore my feet tottered, as if I had served God in vain. P'or this reason, then, my feet were almost moved, because I was not upright of heart. What then is upright in heart? Following the will of God. One man is prosperous, another man toils; the one lives wickedly and yet is prosperous, the other lives rightly and is dis- tressed. Let not him that lives rightly and is in distress be angry; he has within what the prosperous man has not: let him therefore not be saddened, nor vex himself, nor faint. That prosperous man has gold in his own chest; this other has God in his conscience. Com- pare now gold and God, chest and conscience. The former has that which perishes, and has it where it will perish; the latter has God, who cannot perish, and has Him there Whence He cannot be taken away: only if he is upright in heart; for then He enters within and goeth not out. For that reason, what said he? " For with Thee is the fountain of life: " 2 Ps. Ixxiii. I, 2.
Tractate XXV.]
ON THE GOSPEL OF ST. JOHN.
167 not with us. We must therefore enter within, that we may live; we must not be, as it were, content to perish, nor willing to be satisfied of our own, to be dried up, but we must put our mouth to the very fountain, where the water fails not. Because Adam wished to live by his own counsel, he, too, fell through him who had fallen before through pride, who in- vited him to drink of the cup of his own pride. Wherefore, because "with Thee is the foun- tain of life, and in Thy light we shall see light," let us drink within, let us see within. Why was there a going out thence? Hear why: "Let not the foot of pride come to me.'' Therefore he, to whom the foot of pride came, went out. Show that therefore he went out. "And let not the hands of sin- ners move me; " because of the foot of pride. Why sayest thou this? "They are fallen, all they that work iniquity." Where are they fallen? In their very pride. '' They were driven out, and they could not stand"' If, then, pride drove them out who were not able to stand, humility sends them in who can stand for ever. For this reason, moreover, he who said, " The bones that were brought low shall rejoice,"'' said before, " Thou shalt give joy and gladness to my hearing. ' ' What does iie mean by, "to my hearmg"? By hearing Thee I am happy; because of Thy voice I am happy; by drinking within I am happy. Therefore do I not fall; therefore "the bones that were brought low will re- joice;" therefore "the friend of the Bride- groom standeth and heareth Him; " therefore he stands, because he hears. He drinks of the fountain within, therefore he stands. They who willed not to drink of the fountain with- in, "there are they fallen: they were driven, they were not able to stand."
18. Thus, the teacher of humility came not to do His own will, but the will of Him that sent Him. Let us come to Him, enter in unto Him, be ingrafted into Him, that we may not be doing our own will, but the will of God: and He will not cast us out, because we are His members, because He willed to be our head by teaching us humility. Finally, hear Himself discoursing: " Come unto me, ye who labor and are heavy laden: take my yoke upon you, and learn of me; for I am meek and lowly of heart: " and wiien ye have learned this, " ye shall find rest for your ' Ps..\xxvi. 8-13.
2 Ps. li. 10.
souls," 'from which ye cannot be cast out; "because I am come down from heaven, not to do my own will, but the will of Him that sent me;" I teach humility; none but the humble can come unto me. Only pride casteth out; how can he go out who keeps humility and falls not away from the truth? So much as could be said about the hidden sense has now been said, brethren: this sense is hidden enough, and I know not whether I have drawn out and shaped in suitable words for you, why it is that He casteth not out him that Cometh unto Him; because He came not to do His own will, but the will of Him that sent Him.
19. "And this," saith He, " is the will of the Father that sent, that of all that He hath given me I should lose nothing." He that keeps humility was given to Him; the same He receives: he that keeps not humility is far from the Master of humility. " That of all which He hath given me, I should lose noth- ing." " So it is not the will of your Father that one of these little ones should perish." Of the proud, there may perish; but of the little ones, none perisheth; because, "if ye will not become as this little one, ye shall not enter into the kingdom of heaven." " Of all that the Father hath given me, I should lose nothing, but I will raise it up again on the last day." See how here He delineates that twofold resurrection. " He that cometh unto me" immediately rises again, being made humble in my members; but I will raise him up again on the last day also according to the flesh. "For this is the will of my Father that sent me, that every one who seeth the Son, and believeth on Him, may have eternal life; and I will raise him up on the last day." He said above, "Whoso heareth my word, and believeth Him that sent me:'' but now, "Whoso seeth the Son, and believeth on Him." He has not said, seeth the Son, and believeth on the Father; for to believe on the Son is the same thing as to believe on the Father. Because, " even as the Fatiier hath life in Himself, so hath He given also to the Son to have life in Himself. Tliat every one who seeth the Son, and believeth on Him, may have eternal life:" by believing and by passing unto life, just as by that first resurrection. And, because that is not the only resurrection. He saith, " And I will raise him up at the last day."
3 Matt,.\i.;b,.y.
i68 THE WORKS OF ST. AUGUSTIN.
[Tractate XXVI.
TRACTATE XXVI.
Chapter VI. 41-59.
I. When our Lord Jesus Christ, as we have heard in the Gospel when it was read, had said that He was Himself the bread which came down from heaven, the Jews murmured and said, "Is not Jesus the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven? " These Jews were far off from the bread of heaven, and knew not how to hunger after it. They had the jaws of their heart languid; with open ears they were deaf, they saw and stood blind. This bread, indeed, requires the hunger of the inner man: and hence He saith in another place, "Blessed are they that hunger and thirst after right- eousness, for they shall be satisfied." ' But the Apostle Paul says that Christ is for us righteousness.- And, consequently, he that hungers after this bread, hungers after right- eousness,— that righteousness however which cometh down from heaven, the righteousness that God gives, not that which man works for himself. For if man were not making a righteousness for himself, the same apostle would not have said of the Jews: " For, being ignorant of the righteousness of God, and wishing to establish their own righteousness, they are not subject to the righteousness of God.'' 3 Of such were these who understood not the bread that cometh down from heaven; because being satisfied with their own right- eousness, they hungered not after the right- eousness of God. What is this, God's right- eousness and man's righteousness? God's righteousness here means, not that wherein God is righteous, but that which God bestows on man, that man may be righteous through God. But again, what was the righteousness of those Jews? A righteousness wrought of their own strength on which they presumed, and so declared themselves as if they were fulfillers of the law by their own virtue. But no man fulfills the law but he whom grace assists, that is, whom the bread that cometh down from heaven assists. " For the fulfill- ing of the law," as the apostle says in brief, " is charity."" Charity, that is, love, not of money, but of God; love, not of earth nor of heaven, but of Him who made heaven and earth. Whence can man have that love? Let us hear the same: "The love of God," saith he, " is shed abroad in our hearts by the Holy Spirit which is given unto us."3 Where- fore, the Lord, about to give the Holy Spirit, said that Himself was the bread that came down from heaven, exhorting us to believe on Him. For to believe on Him is to eat the living bread. He that believes eats; he is sated invisibly, because invisibly is he born again. A babe within, a new man within. Where he is made new, there he is satisfied with food.
2. What then did the Lord answer to such murmurers? " Murmur not among your- selves." As if He said, I know vvhy ye are not hungry, and do not understand nor seek after this bread. "Murmur not among your- selves: no man can come unto me, except the Father that sent me draw him." Noble ex- cellence of grace! No man comes unless drawn. There is whom He draws, and there is whom He draws not; why Fle draws one and draws not another, do not desire to judge, if thou desirest not to err. Accept it at once and then understand; thou art not yet drawn? Pray that thou mayest be drawn. What do we say here, brethren? If we are " drawn '' to Christ, it follows that we believe against our will; so then is force applied, not the will moved. A man can come to Church unwill- ingly, can approach the altar unwillingly, par- take of the sacrament unwillingly: but he cannot believe unless he is willing. If we believed with the body, men might be made to believe against their will. But believing is not a thing done with the body. Flear the apostle: " With the heart man believeth unto righteousness." And what follows? "And with the mouth confession is jnade unto sal- vation."* That confession springs from the root of the heart. Sometimes thou hearest a man confessing, and knowest not whether he believes. But thou oughtest not to call him one confessing, if thou shouldest judge him to be one not believing. For to confess is this, to utter the thing that thou hast in thy heart: if thou hast one thing in thy heart, and another thing on thy tongue, thou art speak- ing, not confessing. Since, then, with the heart man believeth on Christ, which no man assuredly does against his will, and since he that is drawn seems to be as if forced against 5 Rom.
jMim. X. 10.
Tractatk XW'I.]
OX thf: gospel of st. tohx, 169 his will, how are we to solve this question, " No man cometh unto me, except the Father that sent me draw him "?
3. If he is drawn, saith some one, he comes unwillingly. If he comes unwillingly, then he believes not; but if he believes not, neither does he come. For we do not run to Christ on foot, but by believing; nor is it by a motion of the body, but by the inclination of the heart that we draw nigh to Him. This is why that woman who touched the hem of His garment touched Him more than did the crowd that pressed Him. Therefore the Lord said, "Who touched me?" And the disciples wondering said, "The multitude throng Thee, and press Thee, and sayest Thou, Vho touched me?"' And He re- peated it, "Somebody hath touched me." That woman touched, the multitude pressed. What is "touched," except "believed"? Whence also He said to that woman that wished to throw herself at His feet after His resurrection: "Touch me not; for I am not yet ascended to the Father." '' Thou thinkest me to be that alone which thou seest; " touch me not." What is this? Thou supposest that I am that alone which I appear t9 thee: do not thus believe; that is, "touch me not; for I am not yet ascended to the Father." To thee I am not ascended, for thence I never departed. She touched Him not while He stood on the earth; how then could she touch Him while ascending to the Father? Thus, however, thus He willed Himself to be touched; thus He is touched by those by whom He is proficably touched, ascending to the Father, abiding with the Father, equa to the Father.
4. Thence also He says here, if thou turn thy attention to it, " No man cometh to me except he whom the Father shall draw." Do not think that thou art drawn against thy will. The mind is drawn also by love. Nor ought we to be afraid, lest perchance we be censured in regard to this evangelic word of the Holy Scriptures by men w^ho weigh words, but are far removed from things, most of all from divine things; and lest it be said to us, " How can I believe with the will if I am drawn?" I say it is not enough to be drawn by the will; thou art drawn even by delight. What is it to be drawn by delight? " Delight thyself in the Lord, and He shall give thee the desires of thy heart." ' There is a pleasure of the heart to which that bread of heaven is sweet. Moreover, if it was right in tiie poet to say, " Every man is drawn by his own pleasure," "' — not necessity, but pleasure; not ol^ligation, but delight, — how much more boldly ought we to say that a man is drawn to Christ when he delights in the truth, when he delights in blessedness, delights in righteousness, delights in everlasting life, all which Christ is? Or is it the case that, while the senses of the body have their pleasures, the mind is left without pleasures of its own? If the mind has no pleasures of its own, how is it said, " The sons of men shall trust under the cover of Thy wings: they shall be well satisfied with the fullness of Thy house; and Thou shalt give them drink from the river of Thy pleasure. For with Thee is the fountain of life; and in Thy light shall we see light"? 5 Give me a man that loves, and he feels what I say. Give me one that longs, one that hungers^ one that is travelling in this wilder- ness, and thirsting and panting after the fountain of his eternal home; give such, and he knows what I say. But if I speak to the cold and indifferent, he knows not what I say. Such were those who murmured among them- selves. " He whom the Father shall draw," saith He, "cometh unto me."
5 But wiiat is this, " Whom the Fatner shall draw." when Christ Himself draws? Why did He say, " Whon the Father shall draw "? If we must be drawn, let us be drawn by Him to whom one who loves says, "We will run after the odor of Thine ointment."* But let us, brethren, turn ourininds to, and, as far as we can, apprehend how He would have us understand it. The Father draws to the Son those who believe on the Son, because they consider that God is His Father. For God begat the Son equal to Himself, so that he who ponders, and in his faith feels and muses that He on whom he has believed is equal to the Father, this same is drawn of the Father to the Son. Arius believed the Son to be creature: the Father drew not him; for he that believes not the Son to be equal to the Father, considers not the Father. What sayest thou, Arius? Wiiat, O heretic, dost thou speak? What is Christ? Not very God, saith lie, but one whom very God has made. The Father has not drawn thee, for thou hast not understood the Father, whose Son thou deniest: it is not the Son Himself but something else that thou art thinking of. Thou art neither drawn by the Father nor drawn to the Son; for the Son is very differ- ent from what thou sayest. Photius said, "Christ is only a man, he is not also God." The Father hath not drawn him who thus believes. One whom the Father has drawn says: "Thou art Christ, Son of the living 5 Ps..xxxvi. 3.
* Cant. i. 3.
I/O THE WORKS OF ST. AUGUSTIN.
[Tractate XXVI.
God." Not as a prophet, not as John, not as some great and just man, but as the only, the equal, " Thou art Christ, Son of the living God.'' See that he was drawn, and drawn by the Father. ''Blessed art thou, Simon Bar- jonas: for flesh and blood hath not revealed it to thee, but my Father who is in heaven." ' This revealing is itself the drawing. Thou boldest out a green twig to a sheep, and thou drawest it. Nuts are shown to a child, and he is attracted; he is drawn by what he runs to, drawn by loving it, drawn without hurt to the body, drawn by a cord of the heart. If, then, these things, which among earthly delights and pleasures are shown to them that love them, draw them, since it is true that "every man is drawn by his own pleasure," does not Christ, revealed by the Father, draw? For what does the soul more strongly desire than the truth? For what ought it to have a greedy appetite, with which to wish that there may be within a healthy palate for judging the things that are true, unless it be to eat and drink wisdom, righteousness, truth, eternity?
6. But where will this be? There better, there more truly, there more fully. For here we can more easily hunger than be satisfied, especially if we have good hope: for "Blessed," saith He, "are they that hunger and thirst after righteousness," that is here; " for they shall be filled," that is there. Therefore when He had said," No man cometh unto me except the Father that sent me draw him," what did He subjoin? "And I will raise him up in the last day." I render unto him what he loves, what he hopes for: he will see what, not as yet by seeing, he has be- lieved; he shall eat that which he hungers after; he shall be filled with that which he thirsts after. Where? In tlie resurrection of the dead; for " I will raise him up on the last day."
7. For it is written in the prophets, " And they shall all be taught of God." Why have I said this, O Jews? The Father has not taught you; how can ye know me? For all the men of that kingdom shall be taught of God, not learn from men. And though they do learn from men, yet what they understand is given them within, flashes within, is re- vealed within. What do men that proclaim tidings from without? What am I doin^ even now while I speak? I am pouring a clatter of words into your ears. What is that that I say or that I speak, unless He that is within re- veal it? Without is the planter of the tree, within is the tree's Creator. He that planteth and He that watereth work from without: this is what we do. But " neither he that planteth is anything, nor he that watereth; but God that giveth the increase. "=' That is, "they shall be all taught of God." All who? " Every one who has heard and learned of the Father coineth unto me." See how the Father draws: He delights by teaching, not by imposing a necessity. Behold how He draws: "They shall be all taught of God." This is God's drawing. " Every man that hath heard, and hath learned of the Father, cometh unto me." This is God's drawing.
8. What then, brethren? If every man who has heard and learned of the Father, the same cometh unto Christ, has Christ taught nothing here? What shall we say to this, that men who have not seen the Father as their teacher have seen the Son? The Son spake, but the Father taught. I, being a man, whom do I teach? Whom, brethren, but him who has heard my word? If I, being a man, do teach him who hears my word, the Father also teacheth him who hears His word. And if the Father teacheth him that hears His word, ask what Christ is, and thou wilt find th&word of the Father. " In the begin- ning was the Word." Not in the begmning God made the Word, just as " in the begin- ning God made the heaven and the earth." ^ Behold how that He is not a creature. Learn to be drawn to the Son by the Father: that the Father may teach thee, hear His Word. What Word of Him, sayest thou, do I hea,r? " In the beginning was the Word " (it is not " was made," but " was " ), " and the Word was with God, and the Word was God." How can men abiding in the flesh hear such a Word? "The Word was made flesh, and dwelt among us."
9. He Himself explains this also, and shows us His meaning when He said, " He that hath heard and learned of the Father cometh unto me." He forthwith subjoined what we were able to conceive: " Not that any man hath seen the Father, save he who is of God, he hath seen the Father." What is that which He saith? I have seen the Father, you have not seen the Father; and yet ye come not unto me unless ye are drawn by the Father. And what is it for you to be drawn by the Father but to learn of the Father? What is to learn of the Father but to hear of the Father? What is to hear of the Father but to hear the Word of the Father — that is, to hear me? In case, therefore, when I say to you, " Every man that hath heard and learned of the Father," you should say within 2 I Cor. iii. 7.
3 Gen. i. i.
Tractate XXVI.]
ON THE GOSPEL OF ST. JOHN.
171 yourselves, But we have never seen the Father, how could we learn of the Father? hear from myself: " Not that any man hath seen the Father, save He who is of God, He hath seen the Father." I know the Father, I am from Him; but in that manner in which the Word is from Him where the Word is, not that which sounds and passes away, but that which remains with the speaker and attracts the hearer.
10. Let what follows admonish us: " Verilv, verily, I say unto you, he that believeth on me hath eternal life." He willed to reveal Himself, what He was: He might have said in brief, He that believeth on me hath me. For Christ is Himself true God and eternal life. Therefore, he that believeth on me, saith He, goeth into me; and he that goeth into me, hath me. But what is the meaning of "to have me"? To have eternal life. Eternal life took death upon itself; eternal life willed to die; but of thee, not of itself; of thee it received that whereby it may die in thy behalf. Of men, indeed, He took flesh, but yet not in the manner of men. For having His Father in heaven. He chose a mother on earth; both there begotten without mother, and here born without father. Ac- cordingly, life took upon itself death, that life might slay death. "For he that believeth on me," saith He, "hath eternal life:" not what is open, but what is hid. For eternal life is the Word, that " in the beginning was with God, and the Word was God, and the life was the light of men." The same eternal life gave eternal life also to the flesh which it assumed. He came to die; but on the third day He rose again. Between the Word tak-