Augustine of Hippo, The Confessions

68. But the true Mediator, whom in Thy secret mercy Thou hast pointed out to the humble, and didst send, that by His example857 See notes 3, p. 71, and 9 and 11, p. 74, above. also they might learn the same humility—that “Mediator between God and men, the man Christ Jesus,”858 1 Tim. ii. 5. appeared between mortal sinners and the immortal Just One—mortal with men, just with God; that because the reward of righteousness is life and peace, He might, by righteousness conjoined with God, cancel the death of justified sinners, which He willed to have in common with them.859 Not that our Lord is to be supposed, as some have held, to have been under the law of death in Adam, because “in Adam all die” (1 Cor. xv. 22; see the whole of c. 23, in De Civ. Dei, xiii, and compare ix. sec. 34, note 3, above); for he says in Serm. ccxxxii. 5: “As there was nothing in us from which life could spring, so there was nothing in Him from which death could come.” He laid down His life (John x. 18), and as being partaker of the divine nature, could see no corruption (Acts ii. 27). This is the explanation Augustin gives in his comment on Ps. lxxxv. 5 (quoted in the next section) of Christ’s being “free among the dead.” So also in his De Trin. xiii. 18, he says he was thus free because “solus enim a debito mortis liber est mortuus.” The true analogy between the first and second Adam is surely then to be found in our Lord’s being free from the law of death by reason of His divine nature, and Adam before his transgression being able to avert death by partaking of the Tree of Life. Christ was, it is true, a child of Adam, but a child of Adam miraculously born. See note 3, p. 73, above. Hence He was pointed out to holy men of old; to the intent that they, through faith in His Passion to come,860 See De Trin. iv. 2; and Trench, Hulsean Lectures (1845), latter part of lect. iv. even as we through faith in that which is past, might be saved. For as man He was Mediator; but as the Word He was not between,861 Medius, alluding to mediator immediately before. See his De Civ. Dei, ix. 15, and xi. 2, for an enlargement of this distinction between Christ as man and Christ as the Word. Compare also De Trin. i. 20 and xiii. 13; and Mansel, Bampton Lectures, lect. v. note 20. because equal to God, and God with God, and together with the Holy Spirit862 Some mss. omit Cum spiritu sancto. one God.

69. How hast Thou loved us,863 Christ did not, as in the words of a well-known hymn, “change the wrath to love.” For, as Augustin remarks in a very beautiful passage in Ev. Joh. Tract. cx. 6, God loved us before the foundation of the world, and the reconcilement wrought by Christ must not be “so understood as if the Son reconciled us unto Him in this respect, that He now began to love those whom He formerly hated, in the same way as enemy is reconciled to enemy, so that thereafter they become friends, and mutual love takes the place of their mutual hatred; but we were reconciled unto Him who already loved us, but with whom we were at enmity because of our sin. Whether I say the truth on this let the apostle testify, when he says: ‘God commendeth His love towards us, in that, while we were yet sinners, Christ died for us’” (Rom. v. 8, 9). He similarly applies the text last quoted in his De Trin. xiii. 15. See also ibid. sec. 21, where he speaks of the wrath of God, and ibid. iv. 2. Compare Archbishop Thomson, Bampton Lectures, lect. vii., and note 95. O good Father, who sparedst not Thine only Son, but deliveredst Him up for us wicked ones!864 Rom. viii. 34, which is not “for us wicked ones,” but “for us all,” as the Authorized Version has it; and we must not narrow the words. Augustin, in Ev. Joh. Tract. cx. 2, it will be remembered, when commenting on John xvii. 21, “that they all may be one…that the world may believe Thou hast sent me,” limits “the world” to the believing world, and continues (ibid.sec. 4), “Ipsi sunt enim mundus, non permanens inimicus, qualis est mundis damnationi prædestinatus.” On Christ being a ransom for all, see Archbishop Thomson, Bampton Lectures, lect. vii. part 5, and note 101. How hast Thou loved us, for whom He, who thought it no robbery to be equal with Thee, “became obedient unto death, even the death of the cross;”865 Phil. ii. 6, 8. He alone “free among the dead,”866 Ps. lxxxviii. 5; see sec. 68, note, above. that had power to lay down His life, and power to take it again;867 John x. 18. for us was He unto Thee both Victor and Victim, and the Victor as being the Victim; for us was He unto Thee both Priest and Sacrifice, and Priest as being the Sacrifice; of slaves making us Thy sons, by being born of Thee, and serving us. Rightly, then, is my hope strongly fixed on Him, that Thou wilt heal all my diseases868 Ps. ciii. 3. by Him who sitteth at Thy right hand and maketh intercession for us;869 Rom. viii. 34. else should I utterly despair.870 See note 11, p. 140, above. For numerous and great are my infirmities, yea, numerous and great are they; but Thy medicine is greater. We might think that Thy Word was removed from union with man, and despair of ourselves had He not been “made flesh and dwelt among us.”871 John i. 14.

70. Terrified by my sins and the load of my misery, I had resolved in my heart, and meditated flight into the wilderness;872 Ps. lv. 7. but Thou didst forbid me, and didst strengthen me, saying, therefore, Christ “died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them.”873 2 Cor. v. 15. Behold, O Lord, I cast my care upon Thee,874 Ps. lv. 22. that I may live, and “behold wondrous things out of Thy law.”875 Ps. cxix. 18. Thou knowest my unskilfulness and my infirmities; teach me, and heal me. Thine only Son—He “in whom are hid all the treasures of wisdom and knowledge”876 Col. ii. 3. Compare Dean Mansel, Bampton Lectures, lect. v. and note 22.—hath redeemed me with His blood. Let not the proud speak evil of me,877 Ps. cxix. 122, Old Ver. He may perhaps here allude to the spiritual pride of the Donatists, who, holding rigid views as to purity of discipline, disparaged both his life and doctrine, pointing to his Manichæanism and the sinfulness of life before baptism. In his Answer to Petilian, iii. 11, 20, etc., and Serm. 3, sec. 19, on Ps. xxxvi., he alludes at length to the charges brought against him, referring then finally to his own confessions in book iii. above. because I consider my ransom, and eat and drink, and distribute; and poor, desire to be satisfied from Him, together with those who eat and are satisfied, and they praise the Lord that seek him.878 Ps. xxii. 26. Augustin probably alludes here to the Lord’s Supper, in accordance with the general Patristic interpretation.

CAPUT XLIII. Christus verus mediator.

68. Verax autem mediator quem secreta tua misericordia demonstrasti humilibus, et misisti ut ejus exemplo etiam ipsam discerent humilitatem, mediator ille Dei et hominum homo Christus Jesus, inter mortales peccatores et immortalem justum apparuit; mortalis cum hominibus, justus cum Deo. Ut quoniam stipendium justitiae vita et pax est, per justitiam conjunctam Deo evacuaret mortem justificatorum impiorum , quam cum illis voluit habere communem. Hic demonstratus est antiquis sanctis, ut ita ipsi per fidem futurae passionis ejus, sicut nos per fidem praeteritae, salvi fierent. In quantum enim homo, in tantum mediator; in quantum autem verbum, non medius, quia aequalis Deo, et Deus apud Deum, et simul cum Spiritu sancto unus Deus.

69. Quomodo nos amasti, Pater bone, qui Filio tuo unico non pepercisti, sed pro nobis impiis tradidisti eum! (Rom. VIII, 32.) Quomodo nos amasti pro quibus ille non rapinam arbitratus esse aequalis tibi, factus est subditus usque ad mortem crucis (Philipp. II, 6); unus ille in mortuis liber (Ps. LXXXVII, 6-8), potestatem habens ponendi animam suam, et potestatem habens iterum sumendi eam (Joan. X, 18); pro nobis tibi victor et victima, et ideo victor quia victima; pro nobis tibi sacerdos et sacrificium, et ideo sacerdos quia sacrificium; faciens tibi nos de servis filios, de te nascendo, nobis serviendo! Merito mihi spes valida in illo est, quod sanabis omnes languores meos, per eum qui sedet ad dexteram tuam et te interpellat pro nobis (Rom. VIII, 34); alioquin desperarem. Multi enim et magni sunt iidem languores mei, multi sunt et magni; sed amplior est medicina tua. Potuimus putare Verbum tuum remotum esse a conjunctione hominis, et desperare de nobis, nisi caro fieret et habitaret in nobis.

70. Conterritus peccatis meis et mole miseriae meae agitaveram in corde meditatusque fueram fugam in solitudinem; sed prohibuisti me, et confirmasti me, dicens: Ideo pro omnibus Christus mortuus est, ut qui vivunt, jam non sibi vivant, sed ei qui pro ipsis mortuus est (II Cor. V, 15). Ecce, Domine, jacto in te curam 0809 meam ut vivam, et considerabo mirabilia de lege tua (Psal. CXVIII, 18). Tu scis imperitiam meam et infirmitatem meam: doce me, et sana me. Ille tuus Unicus in quo sunt omnes thesauri sapientiae et scientiae absconditi (Coloss. II, 3), redemit me sanguine suo. 0810 Non calumnientur mihi superbi: quoniam cogito pretium meum, et manduco, et bibo, et erogo, et pauper cupio saturari ex eo inter illos qui edunt et saturantur, et laudant Dominum qui requirunt eum (Ps. XXI, 27.