Rom. 7:

Gal. 5,

17.

560 For the law in the members still works captivity.

HOMIL. it may be asked. Because I see another law in my members XLI. -fighting against the law of my mind; for, saith the Apostle', 23. 15. not what I would, practise I, but what I hate, that do I. The flesh, saith he, lusteth against the Spirit, and the Spirit against the flesh, that ye may not do the things ye would. In part freedom, in part slavery: not yet whole, not yet pure, not yet full freedom, because not yet eternity. For we have in part infirmity, in part we have received freedom. Whatever sin was committed by us before, was blotted out in Baptism. Does it follow that, because all iniquity was blotted out, no infirmity remained? Had none remained, we should be without sin in this life. But who can dare to say this, but he that is proud, he that is unworthy of the mercy of the Giver of freedom, he that wants to deceive himself, and the truth is not in him? Therefore, in regard that somewhat of infirmity hath remained, I dare to say it, in what part we serve God, we are free; in what part we serve the law of sin, we are yet slaves. Whence the Apostle saith, as we had begun to say, I delight in the Law of God after the inner man: lo, here is that by which we are free; by which we delight in the Law of God: for liberty delighteth. For so long as thou doest of fear that which is just, it is not God that delighteth thee. So long as thou doest it, being still a slave, He delighteth thee not: let Him delight thee, and thou art free. Let not fear of punishment be the motive, but love of righteousness. Art thou not yet able to love righteousness? at least fear punishment, that thou mayest attain to love righteousness.

11. Accordingly, he did already feel himself free, in that Rom. 7, part of him of which he said, I delight in the Law of God 22. 23. after the inner man. I take delight in the Law, delight in the Law's bidding, delight in righteousness itself. But I see

b In his "Exposition of certain propositions from the Epistle to the Romans," St. Augustine, at that time a Presbyter, expounded the passage, Rom. 7, 14-25, to be spoken, (6 not in the person of the Apostle, seeing he was now spiritual, but of man under the Law, not yet under grace. For so (he says) I at first understood these words which at a later time, having read certain expositors of the Word of

God, whose authority weighed much with me, I considered more diligently and saw that it may be understood of the Apostle himself, when he saith, We know that the Law is spiritual, but I am carnal; which in the books I lately wrote against the Pelagians, I have done what I could to prove." Retract. i. 23. Hence it appears that this interpretation did not originate with St. Augustine.

Sin is in us, but let it not reign.

561

VIII.

another law in my members: here is the infirmity that re- JoHN maineth: fighting against the law of my mind, and taking 35. me captive in the law of sin, which is in my members. He feels captivity in that part of him where righteousness is not fulfilled for where he delights in the Law of God, he is not a captive, but a friend of the Law, and therefore free because a friend. What then results from that which remains? What but this, that we look unto Him Who said, If the Son shall set you free, then shall ye be free indeed? And indeed the person here speaking did look to Him; Wretched man that I am! Who shall deliver me from the body of this death? The Grace of God, through Jesus Christ our Lord. Therefore, if the Son shall make you free, then shall ye be free indeed. In fine, he hath thus concluded the matter: So then with the mind I myself serve the Law of God; but with the flesh the law of sin. I myself, saith he: for we are not two contraries, coming from different principles; but I myself with the mind serve the Law of God, but with the flesh, the law of sin.

12. 13.

12. Howbeit, if with the flesh thou servest the law of sin, do what the Apostle saith: Let not therefore sin reign in Rom. 6, your mortal body, that ye should obey the desires thereof, neither yield ye your members as weapons of iniquity unto sin. He saith not, Let not sin exist, but, let it not reign. So long as sin must needs be in thy members, at least let its reign be put an end to, let not its bidding be done. Does. anger rise within thee? Do not give anger thy tongue to curse withal: give not anger hand or foot to strike withal. There would be no rising within us of unreasonable anger, were there not sin in the members: but put a stop to its reign, let it not have weapons wherewith to fight against thee; it will learn not to rise, when once it finds no weapons at hand. Yield not your members as weapons of iniquity unto sin; otherwise ye will be wholly captives, and it will not be in your power to say, With the mind I serve the Law of God. For if the mind keep the weapons, sin may rage, but the members do not stir to do its bidding. Let the inner man as commander keep the citadel, for he is set under orders of a greater Commander, and to be aided by Him: let him curb anger, hold lust in check: yet is there that within that must be curbed;

562

Concupiscence shall wax weaker and weaker,

XLI.

HOMIL. within, that must be held in check; within, that must be kept in ward. But what was the wish of that just man, who with the mind served the Law of God, but, that there should be nothing at all to be curbed? And this ought to be the endeavour of every man who aims at perfection, that the concupiscence itself, to which he does not give his members to obey it, should day by day wax less and less, as ib.7, 18. the man advances towards perfection? To will, saith he, is within my reach, but to accomplish what is good, is not so. Said he, to do good is not within my reach? If he had said this, there would be no hope. But he saith not, 'to do," but, to accomplish, to do in perfection, is not within my reach. For what is the perfection of good, but the consuming of evil? And what is the consuming of evil, but that which the Law saith, Thou shalt not covet? To be altogether without concupiscence is the perfecting of good, because it is the consuming of evil. In saying, To accomplish that which is good, is not within my reach, he meant, that to be without concupiscence was not in his power: yet he made it his business to curb concupiscence, not to consent to concupiscence, not to make his members satellites of concupis cence. To accomplish then (saith he) that which is good, is not within my reach: I have not the ability to fulfil that which is said, Thou shalt not covet. What then must be Ecclus. done? That thou fulfil this: Go not after thy lusts. Make 18, 30. this thy concern, so long as unlawful lusts exist in thy flesh, Go not after thy lusts. Abide in the service of God, in the liberty of Christ; with the mind, serve the Law of thy God. Do not give thyself to thy lusts: by following them, thou puttest more strength in them; in giving them strength, how shalt thou overcome, when with thy strength thou nourishest thine enemies against thyself?

13. That therefore which is liberty full and perfect in that Lord Jesus, Who said, If the Son shall set you free, then shall ye be free indeed; when shall it be full and perfect 1 Cor. liberty? When there shall be no enmities, when the last 15, 26, enemy shall be destroyed, even death. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality,

until all death is swallowed up in victory.

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VIII.

then shall be brought to pass the saying that is written, JOHN Death is swallowed up in victory. O death, where is thy 36. contention? What meaneth, Where, O death, is thy con- supra tention? The flesh lusted against the Spirit, and the Spirit P. 191. against the flesh, but only when flesh of sin was strong. Where, O death, is thy contention? Now shall we live,

now shall we not die, in Him Who for us died and rose

:

15.

30-35.

again that they which live, saith he, may no longer live to 2 Cor.5, themselves, but to Him Who for them died and rose again. Pray we the Physician, we wounded wretches; let us be borne into the inn for cure. For He Who promiseth health is the Same Who had compassion on the man who was left by the robbers on the road half-dead; He poured in oil Lukelo, and wine, dressed the wounds, set the man on His beast, bore him to the inn, gave him in charge to the keeper of the inn. To what innkeeper? Perchance to that, who said, We are ambassadors for Christ. He gave also twopence, 2 Cor. 5, to be laid out in tending the wounded man; perchance these are the two commandments on which hang all the Law and the Prophets. Therefore, my brethren, the Church also at this present time, in which the wounded man is under cure for healing, is an inn for the traveller: but the Church. itself hath on high the inheritance for the possessor.

37-40.

HOMILY XLII.

JOHN viii. 37-47.

I know that ye are Abraham's seed; but ye seek to kill Me, because My word hath no place in you. I speak that which I have seen with My Father: and ye do that which ye have seen with your father. They answered and said unto Him, Abraham is our father. Jesus saith unto them, If ye be Abraham's children, do the works of Abraham". But now ye seek to kill Me, a Man that hath told you the truth, which I have heard of God: this did not Abraham. Ye do the deeds of your father. Then said they to Him, We be not born of fornication; we have one Father, even God. Jesus said unto them, If God were your Father, ye would in any wise love Me: for I proceeded forth and came from God; neither came I of Myself, but He sent Me. Why do ye not understand My speech? even because ye cannot hear My word. Ye are of your father the devil, and the lusts of your father ye will do. He 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 the father of it. And because I tell you the truth, ye believe Me not. Which of you convinceth Me of sin? And if say the truth, why do ye not believe Me? He that is of God heareth God's words: ye therefore hear them not, because ye are not of God.

I

a So Origen in loc. éore and ToteîTE, but elsewhere he cites the text with ἦτε and ἐποιεῖτε ἄν. S. Hilary and

several old copies of the Lat. have essetis and faceretis. Vulg. estis and facite.