Latter portion of Tractate XLII
…Those Jews, then, spake what they saw with their father. And what was
that but falsehood? But the Lord saw with His Father what He should speak;
and what was that, but Himself? What, but the Word of the Father? What,
but the truth of the Father, eternal itself, and co-eternal with the Father?
He, then, "was a murderer from the beginning, and abode not in the truth,
because there is no truth in him; when he speaketh a lie, he speaketh of
his own, for he is a liar,"-and not only a liar, but also "the father of
it;" that is, of the very lie that he speaks he is the father, for he himself
begat his lie. "And because I tell you the truth, ye believe me not. Which
of you convicteth me of sin," as I convict both you and your father? "If
I say the truth, why do ye not believe me," but just because ye are the
children of the devil?
15. "He that is of God heareth God's words: ye therefore hear them not,
because ye are not of God." Here, again, it is not of their nature as men,
but of their depravity, that you are to think. In this way they are of
God, and yet not of God. By nature they are of God, in depravity they are
not of God. Give heed, I pray you. In the gospel you have the remedy against
the poisonous and impious errors of the heretics. For of these words also
the Manicheans are accustomed to say, See, here there are two natures,11
-the one good and the other bad; the Lord says it. What says the Lord?
"Ye therefore hear me not, because ye are not of God." This is what the
Lord says. What then, he rejoins, dost thou say to that? Hear what I say.
They are both of God, and not of God. By nature they are of God: by depravity
they are not of God; for the good nature which is of God sinned voluntarily
by believing the persuasive words of the devil, and was corrupted; and
so it is seeking a physician, because no longer in health. That is what
I say. But thou thinkest it impossible that they should be of God, and
yet not of God. Hear why it is not impossible. They are of God, and yet
not of God, in the same way as they are the children of Abraham, and yet
not the children of Abraham. Here you have it. It is not as you say. Hearken
to the Lord Himself; it is He that said to them, "I know that ye are the
children of Abraham." Could there be any lie with the Lord? Surely not.
Then is it true what the Lord said? It is true. Then it is true that they
were the children of Abraham? It is true. But listen to Himself denying
it. He who said, "Ye are the children of Abraham," Himself denied that
they were the children of Abraham. "If ye are Abraham's children, do the
deeds of Abraham. But now ye seek to kill me, a man that telleth you the
truth, which I have heard from God: this did not Abraham. Ye do the works
of your father," that is, of the devil. How, then, were they both Abraham's
children, and yet not his children? Both states He showed in them. They
were both Abraham's children in their carnal origin, and not his children
in the sin of following the persuasion of the devil. So, also, apply it
to our Lord and God, that they were both of Him, and not of Him. How were
they of Him? Because He it was that created the man of whom they were born.
How were they of Him? Because He is the Architect of nature,-Himself the
Creator of flesh and spirit. How, then, were they not of Him? Because they
had made themselves depraved. They were no longer of Him, because, imitating
the devil, they had become the children of the devil.
16. Therefore came the Lord God to man as a sinner, Thou hast heard
the two names, both man and sinner. As man, he is of God; as a sinner,
he is not of God. Let the moral evil12 in man be distinguished from his
nature. Let that nature be owned, to the praise of the Creator; let the
evil be acknowledged, that the physician may be called in to its cure.
When the Lord then said, "He that is of God heareth the words of God: ye
therefore hear them not, because ye are not of God." He did not distinguish
the value of different natures, or find, beyond their own soul and body,
any nature in men which had not been vitiated by sin; but foreknowing those
who should yet believe, them He called of God, because yet to be born again
of God by the adoption of regeneration. To these apply the words "He that
is of God heareth the words of God." But that which follows, "Ye therefore
hear them not, because ye are not of God," was said to those who were not
only corrupted by sin (for this evil was common to all), but also foreknown
as those who would not believe with the faith that alone could deliver
them from the bondage of sin. On this account He foreknew that those to
whom He so spake would continue in that which they derived from the devil,
that is, in their sins, and would die in the impiety in which they resembled
him; and would not come to the regeneration wherein they would be the children
of God, that is, be born of the God by whom they were created as men. In
accordance with this predestinating purpose did the Lord speak; and not
that He had found any man amongst them who either by regeneration was already
of God, or by nature was no longer of God.
11 That is, in man. Compare section.-Tr.
12 Vitium.
Tractate XLIII.
John VIII. 48-59.
1. In that lesson of the holy Gospel which has been read to-day, from
power we learn patience. For what are we as servants to the Lord, as sinners
to the Just One, as creatures to the Creator? Howbeit, just as in what
we are evil, we are so of ourselves; so in whatever respects we are good,
we are so of Him, and through Him. And nothing does man so seek as he does
power. He has great power in the Lord Christ; but let him first imitate
His patience, that he may attain to power. Who of us would listen with
patience if it were said to him, "Thou hast a devil"? as was said to Him,
who was not only bringing men to salvation, but also subjecting devils
to His authority.
2. For when the Jews had said, "Say we not well that thou art a Samaritan,
and hast a devil?" of these two charges cast at Him, He denied the one,
but not the other. For He answered and said, "I have not a devil" He did
not say, I am not a Samaritan; and yet the two charges had been made. Although
He returned not cursing with cursing, although He met not slander with
slander, yet was it proper for Him to deny the one charge and not to deny
the other. And not without a purpose, brethren. For Samaritan means keeper.1
He knew that He was our keeper. For "He that keepeth Israel neither slumbereth
nor sleepeth;"2 and, "Except the Lord keep the city, they wake in vain
who keep it."3 He then is our Keeper who is our Creator. For did it belong
to Him to redeem us, and would it not be His to preserve us? Finally, that
you may know more fully the hidden reason4 why He ought not to have denied
that He was a Samaritan, call to mind that well-known parable, where a
certain man went down from Jerusalem to Jericho, and fell among thieves,
who wounded him severely, and left him half dead on the road. A priest
came along and took no notice of him. A Levite came up, and he also passed
on his way. A certain Samaritan came up - He who is our Keeper. He went
up to the wounded man. He exercised mercy, and did a neighbor's part to
one whom He did not account an alien.5 To this, then, He only replied that
He had not a devil, but not that He was not a Samaritan.
3. And then after such an insult, this was all that He said of His own
glory: "But I honor," said He, "my Father, and ye dishonor me." That is,
I honor not myself, that ye may not think me arrogant. I have One to honor;
and did ye recognize me, just as I honor the Father, so would ye also honor
me. I do what I ought; ye do not what ye ought.
4. "And I," said He, "seek not mine own glory: there is one that seeketh
and judgeth." Whom does He wish to be understood but the Father? How, then,
does He say in another place, "The Father judgeth no man, but hath committed
all judgment unto the Son,"6 while here He says, "I seek not mine own glory:
there is one that seeketh and judgeth"? If, then, the Father judgeth, how
is it that He judgeth no man, but hath committed all judgment unto the
Son?
5. In order to solve this point, attend. It may be solved by [quoting]
a similar mode of speaking. Thou hast it written, "God tempt not any man;"7
and again thou hast it written, "The Lord your God tempt you, to know whether
you love Him."8 Just the point in dispute, you see. For how does God tempt
not any man, and how does the Lord your God tempt you, to know whether
ye love Him? It is also written, "There is no fear in love but perfect
love casteth out fear;"9 and in another place it is written, "The fear
of the Lord is clean, enduring for ever."10 Here also is the point in dispute.
For how does perfect love cast out fear, if the fear of the Lord, which
is clean, endureth for ever?
6. We are to understand, then, that there are two kinds of temptation:
one, that deceives; the other, that proves. As regards that which deceives,
God tempteth not any man; as regards that which proves, the Lord your God
tempteth you, that He may know whether ye love Him. But here again, also,
there arises another question, how He tempteth that He may know, from whom,
prior to the temptation, nothing can be hid. It is not that God is ignorant;
but it is said, that He may know, that is, that He may make you to know.
Such modes of speaking are found both in our ordinary conversation, and
in writers of eloquence. Let me say a word on our style of conversation.
We speak of a blind ditch, not because it has lost its eyes, but because
by lying hid it makes us blind to its existence. One speaks of "bitter
lupins." that is, "sour;" not that they themselves are bitter, but because
they occasion bitterness to those who taste them.11 And so there are also
expressions of this sort in Scripture. Those who take the trouble to attain
a knowledge of such points have no trouble in solving them. And so "the
Lord your God tempts you, that He may know." What is this, "that He may
know"? That He may make you to know "if you love Him." Job was unknown
to himself, but he was not unknown to God. He led the tempter into [Job],
and brought him to a knowledge of himself.
7. What then of the two fears? There is a servile fear, and there is
a clean [chaste] fear: there is the fear of suffering punishment, there
is another fear of losing righteousness. That fear of suffering punishment
is slavish. What great thing is it to fear punishment? The vilest slave
and the cruelest robber do so. It is no great thing to fear punishment,
but great it is to love righteousness. Has he, then, who loves righteousness
no fear? Certainly he has; not of incurring of punishment, but of losing
righteousness. My brethren, assure yourselves of it, and draw your inference
from that which you love. Some one of you is fond of money. Can I find
any one, think you, who is not so? Yet from this very thing which he loves
he may understand my meaning. He is afraid of loss: why is he so? Because
he loves money. In the same measure that he loves money, is he afraid of
losing it. So, then, some one is found to be a lover of righteousness,
who at heart is much more afraid of its loss, who dreads more being stripped
of his righteousness, than thou of thy money. This is the fear that is
clean-this [the fear] that endureth for ever, It is not this that love
makes away with, or casteth out, but rather embraces it, and keeps it with
it, and possesses it as a companion. For we come to the Lord that we may
see Him face to face. And there it is this pure fear that preserves us;
for such a fear as that does not disturb, but reassure. The adulterous
woman fears the coming of her husband, and the chaste one fears her husband's
departure.
8. Therefore, as, according to one kind of temptation, "God tempteth
not any man;" but according to another, "The Lord your God tempteth you;"
and according to one kind of fear, "there is no fear in love; but perfect
love casteth out fear;" but according to another, "the fear of the Lord
is clean, enduring for ever;"-so also, in this passage, according to one
kind of judgment, "the Father judgeth no man, but hath committed all judgment
unto the Son;" and according to another, "I," said He, "seek not mine own
glory: there is one that seeketh and judgeth."
9. This point may also be solved from the word itself. Thou hast penal
judgment spoken of in the Gospel: "He that believeth not is judged12 already;"
and in another place, "The hour is coming, when those who are in the graves
shall hear His voice, and shall come forth; they that have done good, unto
the resurrection of life; and they that have done evil, unto the resurrection
of judgment."13 You see how He has put judgment for condemnation and punishment.
And yet if judgment were always to be taken for condemnation, should we
ever have heard in the psalm, "Judge me, O God"? In the former place, judgment
is used in the sense of inflicting pain; here, it is used in the sense
of discernment.14 How so? Just because so expounded by him who says, "Judge
me, O God." For read, and see what follows. What is this "Judge me, O God,"
but just what he adds, "and discern15 my cause against an unholy nation"?16
Because then it was said, "Judge me, O God, and discern [the true merits
of] my cause against an unholy nation;" similarly now said the Lord Christ,
"I seek not mine own glory: there is one that seeketh and judgeth." How
is there "one that seeketh and judgeth"? There is the Father, who discerns
and distinguishes l between my glory and yours. For ye glory in the spirit
of this present world. Not so do I who say to the Father, "Father, glorify
Thou me with that glory which I had with Thee before the world was."17
What is "that glory"? One altogether different from human inflation. Thus
doth the Father judge. And so to "judge" is to "discern."18 And what does
He discern? The glory of His Son from the glory of mere men; for to that
end is it said, "God, Thy God, hath anointed Thee with the oil of gladness
above Thy fellows."19 For not because He became man is He now to be compared
with us. We, as men, are sinful, He is sinless; we, as men, inherit from
Adam both death and delinquency, He received from the Virgin mortal flesh,
but no iniquity. In fine, neither because we wish it are we born, nor as
long as we wish it do we live, nor in the way that we wish it do we die:
but He, before He was born, chose of whom He should be born; at His birth
He brought about the adoration of the Magi; He grew as an infant, and showed
Himself God by His miracles, and surpassed man in His weakness. Lastly,
He chose also the manner of His death, that is, to be hung on the cross,
and to fasten the cross itself on the foreheads of believers, so that the
Christian may say, "God forbid that I should glory, save in the cross of
our Lord Jesus Christ."20 On the very cross, when He pleased, He made His
body be taken down, and departed; in the very sepulchre, as long as it
pleased Him, He lay; and, when He pleased, He arose as from a bed. So,
then, brethren, in respect to His very form as a servant (for who can speak
of that other form as it ought to be spoken of, "In the beginning was the
Word, and the Word was with God, and the Word was God"?)-in respect, I
say, to His very form as a servant, the difference is great between the
glory of Christ and the glory of other men. Of that glory He spoke, when
the devil-possessed heard Him say, "I seek not mine own glory: there is
one that seeketh and judgeth."
10. But what sayest Thou, O Lord, of Thyself? "Verily, verily, I say
unto you, If a man keep my saying, he shall never see death." Ye say, "Thou
hast a devil." I call you to life: keep my word and ye shall not die. They
heard, "He shall never see death who keepeth my word," and were angry,
because already dead in that death from which they might have escaped.
"Then said the Jews, Now we know that thou hast a devil. Abraham is dead,
and the prophets; and thou sayest, If a man keep my saying, he shall never
taste of death." See how Scripture speaks: "He shall not see," that is,
"taste of death." "He shall see death-he shall taste of death." Who seeth?
Who tasteth? What eyes has a man to see with when he dies? When death at
its coming shuts up those very eyes from seeing aught, how is it said,
"he shall not see death"? With what palate, also, and with what jaws can
death be tasted, that its savor may be discovered? When it taketh every
sense away, what will remain in the palate? But here, "he will see," and
"he will taste," are used for that which is really the case, he will know
by experience.
11. Thus spake the Lord (it is scarcely sufficient to say), as one dying
to dying men; for "to the Lord also belong the issues from death,"21 as
saith the psalm. Seeing, then, He was both speaking to those destined to
die, and speaking as one appointed to death Himself, what mean His words,
"He who keepeth my saying shall never see death;" save that the Lord saw
another death, from which He was come to deliver us-the second death, death
eternal, the death of hell,22 the death of damnation with the devil and
his angels? This is real death; for that other is only a removal. What
is that other death? The leaving of the body-the laying down of a heavy
burden; provided another burden be not carried away, to drag the man headlong
to hell. Of that real death then did the Lord say, "He who keepeth my saying
shall never see death."
12. Let us not be frightened at that other death, but let us fear this
one. But, what is very grievous, many, through a perverse fear of that
other, have fallen into this. It has been said to some, Adore idols; for
if you do it not, you shall be put to death: or, as Nebuchadnezzar said,
If you do not, you shall be thrown into the furnace of flaming fire. Many
feared and adored. Shrinking from death, they died. Through fear of the
death which cannot be escaped, they fell into that which they might happily
have escaped, had they not, unhappily, been afraid of that which is inevitable.
As a man, thou art born-art destined to die. Whither wilt thou go to escape
death? What wilt thou do to escape it? That thy Lord might comfort thee
in thy necessary subjection to death, of His own good pleasure He condescended
to die. When thou seest the Christ lying dead, art thou reluctant to die?
Die then thou must; thou hast no means of escape. Be it today, be it tomorrow;
it is to be-the debt must be paid. What, then, does a man gain by fearing,
fleeing, hiding himself from discovery by his enemy? Does he get exemption
from death? No, but that he may die a little later. He gets not security
against his debt, but asks a respite. Put it off as long as you please,
the thing so delayed will come at last. Let us fear that death which the
three men feared when they said to the king, "God is able to deliver us
even from that flame; and if not," etc.23 There was there the fear of that
death which the Lord now threatens, when they said, But also if He be not
willing openly to deliver us, He can crown us with victory in secret. Whence
also the Lord, when on the eve of appointing martyrs and becoming the head-martyr
Himself, said, "Be not afraid of them that kill the body, and after that
have no more that they can do."How "have they no more that they can do"?
What if, after having slain one, they threw his body to be mangled by wild
beasts, and torn to pieces by birds? Cruelty seems still to have something
it can do. But to whom is it done? He has departed. The body is there,
but without feeling. The tenement lies on the ground, the tenant is gone.
And so "after that they have no more that they can do;" for they can do
nothing to that which is without sensation. "But fear Him who hath power
to destroy both body and soul, in hell fire."24 Here is the death that
He spake of when He said, "He that keepeth my saying shall never see death."
Let us keep then, A brethren, His own word in faith, as those who are yet
to attain to sight, when the liberty we receive has reached its fullness.
13. But those men, indignant, yet dead, andpredestinated to death eternal,
answered with insults, and said, "Now we know that thou hast a devil. Abraham
is dead, and the prophets." But not in that death which the Lord meant
to be understood was either Abraham dead or the prophets. For these were
dead, and yet they live: those others were alive, and yet they had died.
For, replying in a certain place to the Sadducees, when they stirred the
question of the resurrection, the Lord Himself speaks thus: "But as touching
the resurrection of the dead, have ye not read how the Lord said to Moses
from the bush, I am the God of Abraham, and the God of Isaac, and the God
of Jacob? He is not the God of the dead, but of the living."25 If, then,
they live, let us labor so to live, that after death we may be able to
live with them. "Whom makest thou thyself," they add, that thou sayest,
"he shall never see death who keepeth my saying," when thou knowest that
both Abraham is dead and the prophets?
14. "Jesus answered, If I glorify myself, my glory is nothing: it is
my Father that glorifieth me." He said this on account of their saying,
"Whom makest thou thyself?" For He refers His glory to the Father, of whom
it is that He is God. From this expression also the Arians sometimes revile
our faith, and say, See, the Father is greater; for at all events He glorifies
the Son. Heretic, hast thou not read of the Son Himself also saying that
He glorifies His Father?26 If both He glorifieth the Son, and the Son glorifieth
the Father, lay aside thy stubbornness, acknowledge the equality, correct
thy perversity.
15. "It is." then, said He, "my Father that glorifieth me; of whom ye
say, that He is your God: and ye have not known Him." See, my brethren,
how He shows that God Himself is the Father of the Christ, who was announced
also to the Jews. I say so for his reason, that now again there are certain
heretics who say that the God revealed in the Old Testament is not the
Father of Christ. but some prince or other, I know not what, of evil angels.
There are Manicheans who say so; there are Marcionites who say so. There
are also, perhaps, other heretics, whom t is either unnecessary to mention,
or all of whom I cannot at present recall; yet there have not been wanting
those who said this. Attend, then, that you may have something also to
affirm against such. Christ the Lord calleth Him His Father whom they called
their God, and did not know; for had they known [that God] Himself they
would have received His Son. "But I," said He, "know Him." To those judging
after the flesh He might have seemed from such words to be self-assuming,
because He said, "I know Him." But see what follows: "If I should say that
I know Him not, I shall be a liar like unto you." Let not, then, self-assumption
be so guarded against as to cause the relinquishment of truth. "But I know
Him, and keep His saying." The saying of the Father He was speaking as
Son; and He Himself was the Word of the Father, that was speaking to men.
16. "Your father Abraham rejoiced to see my day; and he saw, and was
glad." Abraham's seed, Abraham's Creator, bears a great testimony to Abraham.
"Abraham rejoiced," He says, "to see my day." He did not fear, but "rejoiced
to see it." For in him there was the love that casteth out fear.27 He says
not, rejoiced because he saw; but "rejoiced that he might see." Believing,
at all events, he rejoiced in hope to see with the understanding. "And
he saw." And what more could the Lord Jesus Christ say, or what more ought
He to have said? "And he saw," He says, "and was glad." Who can unfold
this joy, my brethren? If those rejoiced whose bodily eyes were opened
by the Lord, what joy was his who saw with the eyes of his soul the light
ineffable, the abiding Word, the brilliance that dazzles the minds of the
pious, the unfailing Wisdom, God abiding with the Father, and at some time
come in the flesh and yet not to withdraw from the bosom of the Father?
All this did Abraham see. For in saying "my day," it may be uncertain of
what He spake; whether the day of the Lord in time, when He should come
the flesh, or that day of the Lord which knows not a dawn, and knows no
decline. But for my part I doubt not that father Abraham knew it all. And
where shall I find it out? Ought the testimony of our Lord Jesus Christ
to satisfy us? Let us suppose that we cannot find it out, for perhaps it
is difficult to say in what sense it is clear that Abraham "rejoiced to
see the day" of Christ, "and saw it, and was glad." And though we find
it not, can the Truth have lied? Let us believe the Truth, and cherish
no doubt of Abraham's merited rewards.28 Yet listen to one passage that
occurs to me meanwhile. When father Abraham sent his servant to seek a
wife for his son Isaac, he bound him by this oath, to fulfill faithfully
what he was commanded, and know also for himself what to do. For it was
a great matter that was in hand when marriage was sought for Abraham's
seed. But that the servant might apprehend what Abraham knew, that it was
not offspring after the flesh he desired, nor anything of a carnal kind
concerning his race that was referred to, he said to the servant whom he
sent, "Put thy hand under my thigh, and swear by the God of heaven.29 What
connection has the God of heaven with Abraham's thigh? Already you understand
the mystery:30 by thigh is meant race. And what was that swearing, but
the signifying that of Abraham's race would the God of heaven come in the
flesh? Fools find fault with Abraham because he said, Put thy hand under
my thigh. Those who find fault with Christ's flesh find fault with Abraham's
conduct. But let us, brethren, if we acknowledge the flesh of Christ as
worthy of veneration, despise not that thigh, but receive it as spoken
of prophetically. For a prophet also was Abraham. Whose prophet? Of his
own seed, and of his Lord. To his own seed he pointed in saying, "Put thy
hand under my thigh." To his Lord he pointed in adding, "and swear by the
God of heaven."
17. The angry Jews replied, "Thou art not yet fifty years old, and hast
thou seen Abraham?" And the Lord: "Verily, verily, I say unto you, Before
Abraham was made, I am."31 Weigh the words, and get a knowledge of the
mystery. "Before Abraham was made." Understand, that "was made" refers
to human formation; but "am" to the Divine essence. "He was made," because
Abraham was a Creature. He did not say, Before Abraham was, I was; but,
"Before Abraham was made," who was not made save by me, "I am." Nor did
He say this, Before Abraham was made I was made; for "In the beginning
God created the heaven and the earth;"32 and "in the beginning was the
Word."33 "Before Abraham was made, I am." Recognize the Creator-distinguish
the creature. He who spake was made the seed of Abraham; and that Abraham
might be made, He Himself was before Abraham.
18. Hence, as if by the most open of all insults thrown at Abraham,
they were now excited to greater bitterness. Of a certainty it seemed to
them that Christ the Lord had uttered blasphemy in saying, "Before Abraham
was made, I am." "Therefore took they up stones to cast at Him." To what
could so great hardness have recourse, save to its like? "But Jesus" [acts]
as man, as one in the form of a servant, as lowly, as about to suffer,
about to die, about to redeem us with His blood; not as He who is-not as
the Word in the beginning, and the Word with God. For when they took up
stones to cast at Him, what great thing were it had they been instantly
swallowed up in the gaping earth, and found the inhabitants of hell inplace
of stones? It were not a great thingto God; but better was it that patience
should be commended than power exerted. Therefore "He hid Himself" from
them, that He might not be stoned. As man, He fled from the stones; but
woe to those from whose stony hearts God has fled?
1 Samaria, Hebrew Nwdm;#&1P1/
, literally, "a keep," from ygId_M;#$
to keep, to guard; hence, according to Augustin, "Samaritan,"
ynIlm;#&1P1/
, a keeper, a guardian.-Tr.
2 Ps. cxxi. 4.
3 Ps. cxxvii. 1.
4 Mysterium.
5 Luke x. 30-37.
6 Chap. v. 22.
7 Jas. i. 13.
8 Deut. xiii. 3.
9 1 John iv. 18.
10 Ps. xix. 9.
11 Virg. Georg. lib. i. 75: Tristes lupinos non quia
ipse sunt tristes, sed quia gustati contristant, hoc est, tristes faciunt.
12 Judicatus. John iii. 18.
13 Judicium. John v. 28, 29.
14 Discretionem, discerne,-legal terms, implying the
judicial expiscation and discriminating of the real facts and merits of
a case, by sifting the evidence and separating the true from the false.
15 See previous note.
16 Ps. xliii. 1.
17 John xvii. 5.
18 Discretionem, discerne,-legal terms, implying the
judicial expiscation and discriminating of the real facts and merits of
a case, by sifting the evidence and separating the true from the false.
19 Ps. xlv. 7.
20 Gal. vi. 14.
21 Ps. lxviii. 20.
22 Gehennarum.
23 Dan. iii. 16-18.
24 "In the gehenna of fire." Matt. x. 28, and Luke xii.
4, 5.
25 Matt. xxii. 31, 32; Ex. iii. 6.
26 Chap. xvii. 4.
27 1 John iv. 18.
28 Meritis.
29 Gen. xxiv. 2-4.
30 Sacramentum.
31 Antequam Abraham fieret ego sum. Greek, "pri\n Abraa\m
gene/suai, e0gw/ e0mi."
32 Gen. i. 1.
33 Chap. i. 1.
