The Great Commentary (Mossman/Cobb English)

AndifI go away , &c. IJ Le. when, I go away into heaven and there prepare a place for you and all your successors, that is, for all the elect, by giving them through the ages the Holy Ghost, and His grace by which He may prepare them for celestial glory ; when, I say, this has been accomplished, then I will come again in the day of judgment, and receive you all to Myself, and crown you with a worthy reward in heaven. And whither I go , ye kno7v, &c. ; i.e. Ye can, and ought easily know, because ye have often heard of Me that I am going to* the Father in heaven, and that the road to heaven is My faith, doctrine, passion, and cross. The Apostles knew that Christ had said these things, but they did not yet understand them, which was the reason why they did not remember them. So S. Augustine, Maldonatus. Yer. 5. — Thomas saith unto Him , &c. Since we know not whither Thou goest, how can we know the way? For he who knows not the goal to which a way leads, cannot be said to know the way to that goal. We indeed have heard Thee say that Thou art going to Thy Father’s house, where there are many mansions, to prepare us a place. But where is this Father’s house ? Where are those many mansions ? If this house is heaven, as we suppose it is, declare the matter to us more fully and explicitly. Explain to us concerning these mansions where and in what region they are. For the vastness of heaven, or rather of the many heavens, is infinite. Thus Thomas. “ But Christ,” as Cyril says, “gave no response to this overweening curiosity. For He does not explain the whole subject, but leaving that for a fitting season, He unfolds only what is necessary for the present time.” Jesus saith to him , &c. Briefly the genuine meaning is this : u Thou askest, O Thomas, two questions, viz., about My way and its terminus, whither I am going, and what road ? I answer thus, VOL. v. F Digitized by v^iOOQLe *2 * I am the way which thou seekest, a way not deceitful, but true, a way which leads to true life, even to God the Father in heaven, where is My Father’s house, in which are the many mansions I have spoken of.’” Wherefore He adds, by way of explanation, No one cometh to the Father but by Me. The Father, therefore, is the goal or terminus. I am the way to it. I am the way9 i.e. I am the teacher, the guide, and the leader of the true way which leads straight to the eternal and beatific life. I xim the way , because I point out and teach the true faith and the holy living, which is the true way to everlasting life. There is an allusion to Isa. xxx. 20, 21, “Thine eyes shall see thy teachers, and thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left” But because some ways are true and right, others false and erroneous, therefore is Christ called the way andthetruth9 Le. the true and right way according to the words in Isa. xxxv. 8, “ And this shall be to you the direct way, so that fools shall not err in it.’* (Vulg.) As though Christ said, both Jewish and Gentile philosophers have taught many things concerning blessedness and the virtues which as a road lead to blessedness, yet they have fallen into many errors, and so have led men not to life, but to the destruction of hell. For as they made blessedness — not true indeed, but false blessedness — to consist in riches, honours, and vain science, so they have gone themselves, and led others into no good, or true, but into a false way. But I teach true faith and unity and those other virtues by which you may arrive by a direct way at that true and eternal life which is with the Father, and therefore with Me. For I and the Father are one. For as the Father is beatific life, both formal and causative, because He communicates the same to us, and also objective life, because He is the author of the beatific vision, so likewise am I the very self-same life and truth. I therefore am He who points out to you the right road to heaven. I am He who as the Truth delivers you from every error of the mind. I am He who leads you to true life. From hence it is plain that Christ is the way : — 1. Because by Digitized by Google CHRIST THE WAY. 83 the merit of His Passion He has opened to us the way to heaven. 2. Because by His doctrine He shows us the same way. 3. Because He inspires us with faith and grace and good works and merits, by which as by a path we walk to life eternal. 4. Because by this way of a holy life and by His Passion He has gone before us, treading it first Himself, that we might follow Him in the same, and imitating Him, arrive at the heaven whither He has gone. This is the genuine meaning of this passage. But since this is a golden saying of Christ, let us listen to various comments and observations of the Fathers upon it 1. S. Leo (Serm. 2, de Resur.) says, “ Christ is the way of holy conversation, the truth of Divine doctrine, the life of everlasting blessedness.” 2. S. Cyril saith, “ Christ is our way by the actions of His life, the truth by a right faith, the life by the well-spring of sanctification.” The meaning is, No one cometh to the Father, who is the true life and blessedness, except by love he walk in Me, who am the way ; and by faith believe in Me, who am the truth ; and by hope confide in Me, who am eternal life. 3. S. Bernard ( Semi . 2, de. Ascens .), a Let us follow Thee, O Lord, by Thee, to Thee : for Thou art the way, the truth, and the life — the way by example, the truth by promise, the life by reward.” And the same S. Bernard {Semi. 2, de. Ccena. Dorn.) says, “ I am the way by which you must go ; the truth, to which you must come ; the life, in which you must abide.” 4. S. Augustine says, “ Christ is the way according to His humanity by which He comes to us, and returns to the Father. The same is the truth and the life according to His Divinity.” Again he says (1 Serm . 55, de. Verb . Dom.)y “ What road dost thou wish to go? I am the way. Whither wilt thou go ? I am the truth. Where wilt thou abide? I am the life. Every man desires truth and life. Even the philosophers saw in some dim way that God was truth and life, but not all found the way. Therefore the Word of God who is with the Father is truth and life, by becoming man is made the way. Walk by this Man, and thou wilt arrive at God. It is better to limp Digitized by v^iOOQLe 84 in the way than to walk bravely outside of the way.” The same S. Augustine (Tract. 69) further says, “ By the form of a servant the Lord came to us, and returned to Himself, taking back flesh from death unto life. By the flesh He came as God to man, the Truth to liars. For let God be true, but every man a liar.” 5. S. Hilary (lib. 7, de Trin.) says, “ He who is the way cannot lead us wrong. Nor does He who is the truth deceive by illusions. Nor does He who is the life leave us in the terror of death. If I am the way, ye need no other guide. If I am the truth, I cannot declare what is false. If the life, even though ye die, ye shall come to Me.” 6. S. Chrysostom says, “ I am the way, because by Me ye shall come. I am the truth, because the things which I have spoken are beyond questioning. I am the life, because not even death itself can hinder you from coming to Me.” 7. S. Ambrose (lib. de bono mort. “ Christ saith, I am the way, &c. Let us walk in this way, let us hold the truth, let us follow the life. It is the way which brings us, the truth which confirms us, the life which is given them that persevere.” And again he saith, “We follow Thee, O Lord Jesus; but call us that we may follow, for no one ascends without Thee. Receive us as the way, confirm us as the truth, quicken us as the life.” Symbolically, Christ is the way of beginners, purifying them by a hatred of sin, and a detestation of their past life. The same is the truth of the more advanced, illuminating them by the examples of virtues, and the desire of a new and holy conversation. The same is the life of the perfect, uniting them to God by the affections of pure love. Hear S. Bernard, summing up many things. “ I am the way of light and calm, truth that liveth without pain, life that is happy and pleasant. I am the way upon the cross, the truth in the pit itself, the life in the joy of resurrection. I am the way, in which there are neither thorns nor thistles. The truth, in which there is no sting of falsehood. The life, in which he that is dead lives again. I am the right way, the perfect truth, the life that shall never end. I am the way of reconciliation, the truth of recompense, the life of Digitized by v^iOOQLe VISION OF S. BENEDICT. 85 eternal blessedness. No man cometh to the Father but by Me, ue. no man cometh to Me, the truth and the life, except by Me the way.” * Tropologicallv, S. Basil remarks “ that Christ is called the way, to denote that Christians ought daily to walk and proceed in the path of virtue, according to the words in the Psalms, ‘They shall go from virtue to virtue * (Vulg.) For in truth this is the good way, knowing no devious wanderings; I mean our Lord Jesus Christ, who truly is good, who leads us to the Father. For no one, saith He, cometh to the Father but by Me. Such is the way of our return to God through His Son.” Thus far S. Basil, who says that Christ is the way, not only by faith, but by the exercise of virtues. Anagogically, S. Augustine ( de Sent. num. 268), “The Lord saith, I am the way, the truth, and the life, i.e. by Me you must walk, to Me you must come, in Me you must remain. For when we come to Him we arrive also at the Father, because by means of His equal He to whom He is equal is known. And the Holy Spirit binds and most closely unites us to Him, so that we may abide in the perfect and unchangeable Good for ever.” Hence S. Bernard, when he was dying, appeared to a certain absent friend saying that he was going upwards, “for the truth is above/ For below in earth there is nothing but vanity and falsehood, as we are taught in Ecclesiastes. “ Here,” said S. Bernard, “ there is no knowledge, no recognition of the truth ; above is there plenitude of science, above is the true knowledge of the truth.” And two of S. Benedict's monks had this vision of him when he was dying. They beheld a path stretching direct from his cell to heaven, eastwards. This path was spread with tapestry, and bright with innumerable lamps. A man of venerable aspect, and clad in glorious apparel, stood over the monks, and asked them, Whose was the path which they beheld ? They replied that they knew not. Then he said, “ This is the way by which Benedict, the beloved of the Lord, ascendeth to heaven ” ( S '. Greg. Dial l. 2 c. 37). No one cometh , &c. Because lam the way to the Father, who is Digitized by v^iOOQLe 86 the goal and terminus. No one , i.e. of men ; but Suarez adds, of angels also. For he thinks that all the angels have received all their graces and glory from Christ and His merits

If ye had known Me , &c. Christ meets an objection. The disciples might have objected, “Thou, O Christ, declarest that Thou art the way , but the Father is the goal to which thou goest But we do not know the Father, wherefore neither do we know the goal to which both Thou and we are going. Cause us therefore to know the Father. Again, if the Father is the goal, Thou the way, how sayest Thou, I am the way, the truth, and the life ? That is both the way and the goal ? ” Christ answers that both are true. u For I,” saith He, “ have one essence with the Father, one and the same Godhead. Wherefore, if ye had known Me clearly and fully, ye would have known My Father also ; ” for the Apostles knew indeed and believed that Christ was the Son of God, but they did not as yet believe that He was con substantial with the Father ; but they did know this after they had received the Holy Ghost Wherefore He adds, And from henceforth ye shall know Him , and have seen Him . Ye shall know is the reading of the Vulgate, of S. Chrysostom, and S. Hilary. He means, Ye shall know the Father at Pentecost by the illumination of the Holy Ghost ; yea, ye have already seen Him in Me, for he who seeth Me seeth My Father also , as Christ subjoins. The Greek, Syriac, and Arabic read ye know , in the present tense. u Even now ye know the Father, because ye have seen Him in Me working so many miracles. For although ye have not seen Him as He is in His Essence and Godhead, ye have seen Him veiled in My humanity, as with a cloud, by means of the signs and miracles, which, like thunderings and lightnings, come forth from It.” So S. Cyril

Jesus saith to him , Have / been so long time — three years and a half — conversing with you I have taught you who I am, and yet ye have not known Mel The Greek S. Chrysostom and S. Cyril make thou hast not known Me in the sing., that indeed I am not only man, but the Son of God ; not diverse in essence and existence from Him, but Consubstantial with God the Father. For therefore having seen Me, you still desire to see the Father, because you think that I have a nature wholly different from the Father. As though Philip said, I have seen Jesus the Son of God : it remains for me to see His Father, as being different from Him, as is the case with men. This was the root of Philip’s mistake, which Christ removes by what follows. Philip , he that seeih Me , seeth, &c. “ Since I and the Father are plainly one and the same in the essence of Godhead — one, I say, not only in likeness, but one indivisibly, therefore he who sees Me in the Humanity which I have assumed, inasmuch as he sees Me, sees My Father dlso, for land My Father are one” Where observe, in Christ the Humanity was seen per se9 but the Godhead per accidens . For It was seen not as It is in Itself, but through the Humanity, even as the soul is seen by means of the body in which it moves and operates. Wherefore he who with his bodily eye (with regard to which principally Philip asked, and Christ answered) beheld this Man, namely Jesus, per sc, beheld indirectly, and per accidens His Godhead, because this Man was truly God. I am speaking as regards the essence of the Godhead, which is common to the Father and the Son. For as regards Person, it was indeed the Person of the Son which assumed human nature, not the Person of the Father. Wherefore he who directly saw this Man (Christ), directly saw the Person of God the Son lying hid in the manhood, but not the Person of God the Father, except by concomitance, as I shall show in ver. io. Wherefore he who sees or recognises the Godhead of the Son, recognises also the Godhead of the Father, because They are zed by Google TO SEE CHRIST IS TO SEE THE FATHER. 89 one and the same. So S. Augustine, Cyril, Chrysostom, Hilary, and other Fathers passim . From this passage they prove against the Arians, 1. That Jesus was really God, so that those who saw that Man likewise saw God. 2. That there was one Person of the Father, another of the Son, which the Sabellians denied. For diversity of Persons is denoted by the words Me and Father . 3. That the Son is Con substantial with the Father. For unless They were Consubstantial, the Son might be seen without seeing the Father : and vice versa , the Father might be seen without beholding the Son, even as happens with men. “You err therefore, O Philip, when having seen Me, you desire to see the Father, as though you were about to see another God, and another Deity, when there is but one and the same. How then sayest thou, Show us the Father when I have shown Him unto thee in Myself? ” This is the true sense in which Christ answers directly the question and meaning of Philip. But because Christ, taking occasion, as He is wont, from the question to rise and to carry His hearers with Him to a loftier height, this passage may, as to its second intention, be taken to apply to the perfect and proper cognition of the Father and the Son, whether by faith or by sight As it were, He who seeth Me according to the Divinity, seeth also the Father. Because, although He is distinct from Me, yet am I in Him and He in Me by identity of nature. Wherefore He who sees, i.e. who believes, that I am the Son of God, also sees, i.e. believes, that God is my Father. And he who through the beatific vision intuitively beholds Me, intuitively beholds the Father also. So S. Cyril, Augustine, Chrysostom, Maldonatus, and others. Also Suarez, who shows from this passage that the Blessed who see the Divine Essence see also Three Persons in It

Believe ye not that I am in the Father , &c. Observe 1. Here again the distinction of the Divine Persons is signified. Nor is any one properly said to be in himself, but in another. 2. The oneness of the Divine Nature is signified. For because the Father and the Son are, and exist in one and the same Divine Nature, therefore the Father is in the Son, and the Son in the Digitized by v^iOOQLe 90 Father. Christ proved this by the effect. For He had His doctrine and works from the Father, and common with the Father. Therefore He had the same common Nature with Him. Hence, 3. By this saying is consequently signified the perfect and intimate union and indwelling of one Divine person in the Other, and the converse. By which it comes to pass that the Father is in the Son and the Holy Ghost, the Son in the Father and the Holy Ghost, the Holy Ghost in the Father and the Son. Damascene (/. de Fid c. 11) calls this, v and from him the schoolmen call it circumincessio . Concerning which mystery S. Augustine treats (/. 6, de Trim c. ult) and S. Hilary (lib. 4, de Trim) Each one of the Divine Persons is in each of the others, not only as regards Their Essence, but also as regards Their relation and proper Person, because all are most intimately conjoined and united with One Another. Whence it follows that he who fully knows and beholds one Divine Person — as, for example, the Son — as the Blessed see Him, not only sees the Godhead common to the Father and the Son, but sees also the very Person of the Father, both because the Person of the Father is most intimately related to the Person of the Son, and also because in that relationship is included the essential order. For it is the Father who of His Essence begetteth the Son. And this is what Christ here means when He saith, Believe ye not that I am in the Father and the Father in Me ? The words which I speak, &c. They are not human but Divine words. They proceed not from My Humanity, but from My Divinity, which I have received of the Father. Wherefore whoso heareth Me speak, heareth not so much Me as God the Father speaking in Me and by Me. Observe, the Godhead common to the Father and the Son was the efficient cause of the Divine words which Christ uttered. Yet the thing signified by the words was often peculiar to the Person of the Son, not of the Father, as when He said, “I am the Son of God,” “I have taken flesh,” “The things which I say and do I have received of the Father.” For these things He said concerning Himself, not the Father, as is plain. Digitized by v^iOOQLe THE FATHER IS IN THE SON. 91 For not the Father was made man, but the Son. And yet the Father equally with the Son was the efficient cause as well of the Incarnation, as of the words uttered by the Word Incarnate. For the works of the Holy Trinity, ad extra , as theologians say, are undivided, and common to all the Three Divine Persons. But the Father abiding in Me , &c. The Father , as the prime source not only of creatures, but of the other Divine Persons, that is, the Son and the Holy Ghost. For when the Father by begetting communicated His Divinity to the Son, He communicated also His omnipotence, virtue, and power of working. Wherefore, if not the Son but the Father Himself had assumed Humanity, He would have spoken and done the self-same things which the Son spoke and did. For the Father both spoke and wrought in the Son : and also there is one Godhead and omnipotence of the Father and the Son, which spoke and wrought all things through the Humanity whidh He assumed. Wherefore Christ left it to be gathered by the Apostles that when they saw and heard Him speaking they were to think that they saw and heard the Father. “From these My words and deeds,” as Ribera paraphrases, “ ye are able to understand how good My Father is, how kind, how much He loves you. From My miracles ye may know My omnipotence, and that I know all things, and have in Me all good. From whence ye understand that the Father likewise hath the same. And since these external things lead you to the knowledge of such great good things, what, think ye, will be yours when ye shall behold My and the Father’s Essence without glass, or figure?” Ver. 11, 12. — Believe ye not that I am in the Father l & c. For believe ye not l the Greek has marsvert pot, Believe Me. But the meaning is the same, and one includes the other. Believe ye not that I am in the Father, & c. i.e., “ Believe, because I assert this to you.” “ But if ye do not believe this simply on My assertion, at least believe on account of the works themselves, because the Father by working in Me and by Me so many and so great miracles, shows by those very works that He dwelleth in Me, and doeth by Me such mighty things.” Digitized by v^iOOQLe X 92 Amen , Amen , / jary unto you , whoso believeth in Me, &c. Christ wishes to prove that He is in the Father, and the Father in Him. The force of the argument stands thus : he that believeth that the Father is in Me, by this faith, or by the power and virtue of this faith, shall do similar Divine works and miracles to those which I do ; yea, he shall do greater than I do. Therefore that faith must needs be true, which believes that the Father is in Me, and worketh in Me. For the Father worketh by true faith, and by miraculous works affords to such an one testimony of the truth, but not to a false faith, for otherwise, He who is the prime Verity would be a witness and approver of a lie. And greater works , &c. Not every believer, but some of them, such as the Apostles and apostolic men. What were these greater works ? i. Origen (Horn. 7, in JVum.) thinks that such things are meant as feeble men overcoming the flesh, the world, and the devil. For, saith he, it is a greater thing that Christ should overcome in us, than that He should overcome in Himself. 2. S. Chrysostom thinks that the greater works were such as that Peter should heal the sick by his shadow, which Christ did not do. 3. And better : S. Augustine thinks that these greater works were the conversion of all the nations of the whole world by twelve Apostles. For Christ converted a far less number, or only about 500. Listen to S. Augustine, whose diffuse words I have contracted into a few : “What are those greater works? Are they perchance such as that Peter healed by his shadow? For it is a greater thing to be healed by one’s shadow than by the fringe of one’s garment But when He said those things He was referring to the works of His words. When He said, The Father abiding in Me , He doeth the works , He called the words which He spoke works , the fruit of which was their faith. For when His disciples preached the Gospel, not merely a few in number like themselves, but nations believed. The rich man departed from the Lord sorrowful. Yet afterwards what that one man would not do, many did when He spake by His disciples. ‘Then he speaks of a marvellous paradox.’ I say that herein is Digitized by Google “GREATER WORKS.” 93 something greater than to create the heavens and the earth. For these shall pass away, but the salvation and justification of the elect shall endure. There are also in heaven the angels who are the work of Christ. And although it be an equal display of power to create them and to justify the ungodly, yet is this latter a greater work of mercy. However, there is no need to understand all the works of Christ when He saith, greater works shall he do . For perchance He spoke of those which He was then doing. Now it is a less thing to preach the words of justice which He did for our sake than it is to justify the ungodly, and this He so works in us that we work also.” You will ask why Christ willed to do greater works by the Apostles than by Himself. I reply, i. Because He wished the faith in Him to be gradually disseminated, and thus to grow, lest if it should grow up suddenly it should be supposed to be fancy, and He Himself a magician, or impostor. For that which grows by degrees, by degrees gains confidence, and is more durable. 2. That the modesty as well as the power of Jesus might be commended. That it might be seen that He was not only mighty in Himself to work, but that He was able to infuse the same powers of working in an equal, and even in a greater degree, into His Apostles. For the Apostles did not do these works by their own power, but by Christ’s. 3. Because it behoved Christ first to suffer and to die, and by His death to merit those wonderful works, which afterwards He wrought by His Apostles. 4. Because it behoved Christ first to rise and ascend into Heaven, and then to send the Holy Ghost, who should work such great miracles. This reason Christ adds, when He says, Because I go to the Father. Let prelates and superiors here learn from Christ to keep for themselves the lower and meaner offices, and to leave to their inferiors the greater and more honourable. They will do greater things by their subjects than by themselves. For what the subject doeth, the superior is considered to do through him. S. Ignatius, the Founder of our Society, when he was made General, publicly catechised, whilst Digitized by v^iOOQLe 94 he left to his companions under him the honour of filling notable pulpits. Because I go to the Father . When after death I have obtained the victory, and have triumphed over the world, the devil, and hell, I will ascend in glory to the Father’s throne, and thenceforward I will, through you, show forth greater works than I did whilst I was yet struggling in this life. There is no reason why I should then veil my face in poverty and humility, as I have done when I willed to submit to My Passion for the redemption of mankind. That being accomplished, I shall go up to My Father, who wills that My Name shall be manifested and adored in all the world by the preaching of the Apostles. Wherefore He will work greater things by them than He wrought by Me in this life. So S. Cyril {lib. ix . c. 41)

I will not leave you orphans , &c. Forasmuch as Christ called His disciples sons , He now says to them, 1 will not leave you orphans, i.e. without a Father. Because, although I am going away from you to the Father, I will send you another Comforter in My stead. It is not that going away I will desert you, but that going away I will return, and will come unto you. Christ did this — 1. And especially, when after the resurrection He appeared to His apostles in bodily presence, and taught them, and made them glad. 2. He did it, when at Pentecost He visibly sent them the Holy Ghost in the appearance of tongues of fire. 3. He did it invisibly, by often spiritually visiting them from heaven, and communicating to them His heavenly gifts. 4. He will do it visibly in the day of judgment when He will make His Apostles assessors with Himself. All this Christ further explains in what follows. Digitized by CnOOQle IOO

Peace I leave you. My peace, &c. The Arabic translates My own peace. This is Christ’s farewell. For the Hebrews, when they salute any one coming, or bid good-bye when departing, say, Peace be with you. Where under the word peace they wish every kind of good, prosperity, and happiness. It is as though Christ said, “ Going away from you, I give to you, O ye Apostles and your successors, and as it were leave you, My benediction for an inheritDigitized by v^iOOQLe Christ’s peace. 107 ance. By this I pray God to give you every good thing. And this I do not vainly or briefly, like the world, but truly, solidly, eternally. I do it not by adulatory words, as worldly people do, but really supplicating and bestowing grace and power, by which ye may securely attain to the eternal goods, and by your preaching, charity, and prayers may lead many others to the same blessed end.” So Maldonatus. Jansen and Toletus explain a little differently. They say, This peace is that of which S. Paul speaks in the 4th ch. of the Philippians, “The peace of God which surpasseth all sense keep your heart and understanding in Christ Jesus.” Now this peace includes — 1. Friendship with God. 2. Tranquillity of mind and calm in temptations and persecutions. 3. Mutual concord amongst ourselves. This makes men strong in every danger, and gives consolation in every trouble. This the Lord bequeaths us, not riches, nor temporal possessions. Far above all the wealth of this world peace stands pre-eminent. Hear S. Augustine. “We cannot arrive at the Lord’s inheritance, who wished us to observe His testament of peace — we cannot have concord with Christ if we quarrel with our fellow-Christians. Peace is serenity of mind, simplicity of heart, the bond of love, the concord of charity.” Symbolically, S. Augustine. “ He leaves peace in this world, abiding in which peace we overcome the enemy. He will give peace in the world to come, when we shall reign without an enemy. He is our peace, both when we believe that He is, and when we shall see Him as He is. We must observe that when He saith 1 will give, He adds My peace , wishing us to understand that it is such peace as He hath Himself, in whom there is no fighting, because He hath no sin. But the peace which He leaves us is rather to be called ours , than His . It is such peace as is consistent with the state in which we still say, Forgive us our debts. There is peace among ourselves forasmuch as we trust and love one another. But it is not full peace, because we do not see the thoughts of one another’s hearts.” Digitized by v^iOOQLe io8

And now I have told you, &c. That is, and now I foretell to you My departure and death, My resurrection and return to Digitized by v^iOOQLe SATAN HATH NOTHING IN CHRIST. Ill you, not that ye should condole with Me, and look after your own safety, but that, when ye see those things fulfilled, ye may believe that I foreknew and foreordained them all, and therefore that I submitted to death, not of necessity, but of My own free-will, for your salvation and that of the world, and therefore that ye may believe that I am the Messiah, the Son of God, the Saviour