humility of the Lord, it was his desire first to commend His majesty. It is in reference to this that he says, "Jesus knowing that the Father had given all things into His hands, and that He has come from God, and is going to God." It is He, therefore, into whose hands the Father had given all things, who now washes, not the disciples' hands, but their feet; and it was just while knowing that He had come from God, and was proceeding to God, that He discharged the office of a servant, not of God the Lord, but of man. And this also is referred to by the prefatory notice he has been pleased to make of His betrayer, who was now come as such, and was not unknown to Him; thai the greatness of His humility should be still further enhanced by the fact that He did not esteem it beneath His dignity to wash also the feet of one whose hands He already foresaw to be steeped in wickedness.
7. But why should we wonder that He rose from supper, and laid aside His garments, who, being in the form of God, made Himself of no reputation?' And why should we wonder, if He girded Himself with a towel, who took upon Him the form of a servant, and was found in the likeness of a man 7"^ Why wonder, if He poured water into a basin wherewith to wash His disciples' feet, who 1 Literally, "emptied Himself," as in the Greek.— Tr.
2 Phil. ii. 6, 7.
poured His blood upon the earth to wash away the filth of their sins? Why wonder, if I with the towel wherewith He was girded He wiped the feet He had washed, who with the very flesh that clothed Him laid a firm pathway for the footsteps of His evangelists? In order, indeed, to gird Himself with the towel. He laid aside the garments He wore; but when He emptied Himself [of His divine glory] in order to assume the form of a servant. He laid not down what He had, but assumed that which He had not before. When about to be crucified. He was indeed stripped of His garments, and when dead was wrapped in linen clothes: and all that suffering of His is our purification. When, therefore, about to suffer the last extremities [of humiliation,] He here illustrated beforehand its friendly compliances; not only to those for whom He was about to endure death, but to him also who had resolved on betraying Him to death. Because so great is the beneficence of human humility, that even the Divine ALijesty was pleased to commend it by His own example; for proud man would have perished eternally, had he not been found by the lowly God. For the Son of man came to seek and to save that which was lost.^ And as he was lost by imitating the pride of the deceiver, let him now, when found, imitate the Redeemer's humility.
3 Luke xix. lo.
TRACTATE LVI.
Chapter XIII. 6-10.
I. When the Lord was washing the disciples' feet, " He cometh to Simon Peter; and Peter saith unto Him, Lord, dost Thou wash my feet?" For who would not be filled with fear at having. his feet washed by the Son of God? Although, therefore, it was a piece of the greatest audacity for the servant to contradict his Lord, the creature his God; yet Peter preferred doing this to the suffering of his feet to be washed l)y his Lord and God. Nor ought we to think that Peter was one amongst others who so expressed their fear and refusal, seeing that others before him had suffered it to be done to themselves with cheerfulness and equanimity. For it is easier so to understand the words of the Gospel, because that, after saying, " He began to wash the disciples' feet, and to wipe them with tlie towel wherewith He was girded," it is then added, " Then cometh He to Simon Peter," as if He had already washed the feet of some, and after them had now come to the first of them all. For who can fail to know that the most blessed Peter was the first of the apostles? But we are not so to understand it, that it was after some others that He came to him; but that He began with him." When, therefore, He began to wash the disciples' feet, He came to him with whom He began, namely, to Peter; and then Peter took fright at what any one of tiiem ' It is curious to notict- how Au>;ustin here contradicts his pri'-vious and natural e.xplanation of the passage, in order lo uphold the primaiy of I'eter. It looks as if here he suddenly felt that his forn)er words were rather adverse to the notion. — 1'k.
;o2 [Tractate LVI.
might have been frightened, and said, " Lord, dost Thou wash my feet? " What is impHed in this " Thou "? and what in " my "? These are subjects for thought rather than for speech; lest perchance any adequate conception the soul may have formed of such words may fail of explanation in the utterance.
2. But " Jesus answered and said unto him, What I do thou knowest not now, but thou shalt know hereafter." And not even yet, terrified as he was by the sublimity of the Lord's action, does he allow it to be done, while ignorant of its purpose; but is unwilling to see, unable to endure, that Christ should thus humble Himself to his very feet. "Thou shalt never," he says, "wash my feet." What is this "never" [in cetermivi^'i I will never endure, never suffer, never permit it: that is, a thing is not done "?>/ cefernum " which is never done. Then the Saviour, to terrify His reluctant patient with the danger of his own salvation, says, " If I wash thee not, thou shalt have no part with me." He speaks in this way, " If I wash thee not," when He was referring only to his feet; just as it is customary to say. You are trampling on me, when it is only the foot that is trampled on. And now the other, in a perturbation of love and fear, and more frightened at the thought that Christ should be withheld from him, than even to see Him humbled at his feet, exclaims, " Lord, not my feet only, but also my hands and my head." Since this, indeed, is Thy threat, that my bodily members must be washed by Thee, not only do I no longer withhold the lowest, but I lay the foremost also at Thy disposal. Deny me not having a part with Thee, and I deny Thee not any part of my body to be washed.
3. "Jesus saith to him. He that is washed needeth not save to wash his feet, but is clean every whit." Some one perhaps may be aroused at this, and say: Nay, but if he is every whit clean, what need has He even to wash his feet? But the Lord knew what He was saying, even though our weakness reach not into His secret purposes. Nevertheless, so far as He is pleased to instruct and teach us out of His law, up to the little measure of my apprehension, I would also, with His help, make some answer bearing on the depths of this question: and, first of all, I shall have no difficulty in showing that there is no self-contradiction in the manner of expression. For who may not say, as here, with the greatest propriety, He is all clean, except' his feet? — although he would speak with greater elegance ' Of course, it is a mere elegance in the Latinity to which Augustin here refers, as between prceter pedes and tiisi pedes, when were he to say, He is all clean, save ' his feet; which is equivalent in meaning. Thus, then, doth the Lord say, " He needeth not save to wash his feet, but is all clean." All, that is, except, or save ' his feet, which he still needs to wash.
4. But what is this? what does it mean? and what is there in it we need to examine? The Lord says. The Truth declares that even he who has been washed has need still to wash his feet. What, my brethren, what think you of it? save that in holy baptism a man has all of him washed, not all save his feet, but every whit; and yet, while thereafter living in this human state, he cannot fail to tread on the ground with his feet. And thus our human feelings themselves, which are inseparable from our mortal life on earth, are like feet wherewith we are brought into sensible contact with human affairs; and are so in such a way, that if we say we have no sin, we deceive ourselves, and the truth is not in us.= And every day, therefore, is He who intercedeth for us 3 washing our feet: and that we, too have daily need to be washing our feet, that is, ordering aright the path of our spiritual footsteps, we acknowledge even in the Lord's prayer, when we say, " Forgive us our debts, as we also forgive our debtors."-* For " if," as it is written, "we confess our sins," then verily is He, who washed His disciples' feet, " faithful and just to forgive us our sins, and to cleanse us from all unrighteousness," s that is, even to our feet wherewith we walk on the earth.
5. Accordingly the Church, which Christ cleanseth with the washing of water in the word, is without spot and wrinkle,* not only in the case of those who are taken away immediately after the washing of regeneration from the contagious influence of this life, and tread not the earth so as to make necessary the washing of their feet, but in those also who have experienced such mercy from the Lord as to be enabled to quit this present life even with feet that have been washed. But although the Church be also clean in respect of those who tarry on earth, because they live righteously; yet have they need to be washing their feet, because they assuredly are not without sin. For this cause is it said in the Song of Songs, " I have washed my feet; how shall I defile them?'''' For one so speaks when he is constrained to come to Christ, and in coming has to bring his feet into contact with the ground. But again, there is another question that arises. Is not Christ above?
quahfying the expression, Mundiis est totus" (he is all clean). — Tr.
Tractate LVIL] hath He not ascended into heaven, and sitteth He not at the Father's right hand? Does not the apostle expressly declare, "If ye, then, be risen with Christ, set your thoughts on those things which are above, where Christ is sitting on the right hand of God. Seek the things which are above, not things which are on earth?" ' How is it, then, that to get to Christ we are compelled to tread the earth, since rather our hearts ought to be turned upwards toward the Lord, that we may be en- I Col. ill. I, 2.
abled to dwell in His presence? You see, brethren, the shortness of the time to-day curtails our consideration of this question. And if you perhaps fail in some measure to do so, yet I for my.part see how much clearing up it requires. And therefore I beg of you to suffer it rather to be adjourned, than to be treated now in too negligent and restricted a manner; and your expectations will not be defrauded, but only deferred. For the Lord who thus makes us your debtors, will be present to enable us also to pay our debts.
TRACTATE LVII.
Chapter XIH. 6-10 (continued), and Song of Sol. V. 2, 3.
IN WHAT WAV THE CHURCH SHOULD FEAR TO DEFILE HER FEET, WHILE PROCEEDING ON HER WAY TO CHRIST.
I. I HAVE not been unmindful of my debt, and acknowledge that the time of payment has now come. May He give me wherewith to pay, as He gave me cause to incur the <3ebt. For He has given me the love, of which it is said, " Owe no man anything, but to love one another."' May He give also the word, which I feel myself owing to those I love. I put off your expectations till now for this reason, that I might explain as I could how it is we come to Christ along the ground, when we are commanded rather to seek the things which are above, not the things which are upon the earth, = For Christ is sitting above, at the right hand of the Father: but He is assuredly here also; and for that reason said also to Saul, as he was raging on the earth, "Why persecutest thou me?"^ But the topic on which we were speaking, and which led to our entering on this inquiry, was our Lord's washing His disciples' feet, after the disciples themselves had already been washed, and needed not, save to wash their feet. And we there saw it to be understood that a man is indeed wholly washed in baptism; but while thereafter he liveth in this present world, and with the feet of his human passions treadeth on this earth, that is, in his life-intercourse with others, he contracts enough to call forth the i)rayer, " Forgive us our debts."* And thus from these also is he " Rom. xiii. 8. 3 Acts ix. 4.
[cleansed by Him who washed His disciples' feet,5 and ceaseth not to make intercession for us.* And here occurred the words of the Church in the Song of Songs, when she saith, "I have washed my feet; how shall I defile them?" when she wished to go and open to that Being, fairer in form than the sons of men,^ who had come to her and knocked, and asked her to open to Him. This gave rise to a question, which we were unwilling to compress into the narrow limits of the time, and therefore deferred till now, in what sense the Church, when on her way to Christ, may be afraid of defiling her feet, which she had washed in the baptism of Christ.
2. For thus she speaks: " I sleep, but my heart waketh: it is the voice of my Beloved' that knocketh at the gate." And then He also says: "Open to me, my sister, my nearest, my dove, my perfect one; for my head is filled with dew, and my hair with the drops of the night." And she replies: "I have put off my dress; how shall I put it on? I have washed my feet; how shall I defile them?"' O wonderful sacramental symbol! O lofty mystery! Does she, then, fear to defile her feet in coming to Him who washed the feet of His disciples? Her fear is genuine; for it is along the earth she has to come to Him, who is still on earth, because refusing to leave His own who are stationed here. Is it not He that saith, " Lo, I am with you aU^ays, even unto the end of the world "? '" Is it not He that saith, "Ye shall see the heavens 5 Chap. xiii. 5. * Rom. viii. 34. 7 Ps. xlv. 2.
8 /'.//»■«<•//,(■, "literally cousin (.by the father's side).
9 Song of Sol. V.
■'' Matt, xxviii. 20.
[Tractate LVII.
opened, and the angels of God ascending and descending upon tlie Son of man "? ' If tliey ascend to Him because He is above, how do they descend to Him, but because He is also here? Therefore saith the Church: " I have washed my feet; how shall I defile them?" She says so even in the case of those who, purified from all dross, can say: " I desire to depart, and to be with Christ; nevertheless to abide in the flesh is more needful for you."^ She says it in those who preach Christ, and open to Him the door, that He may dwell by faith in the hearts of men.^ In such she says it, when they deliberate whether to undertake such a ministry, for which they do not consider themselves qualified, so as to discharge it blamelessly, and so as not, after preaching to others, themselves to become castaways." For it is safer to hear than to preach the truth: for in the hearing, humility is preserved; but when it is preached, it is scarcely possible for any man to hinder the entrance of some small measure of boasting, whereby the feet at least are defiled.
3. Therefore, as the Apostle James saith, "Let every man be swift to hear, slow to speak." 5 As it is also said by another man of God, " Thou wilt make me to hear joy and gladness, and the bones Thou hast humbled will rejoice."* This is what I said: When the truth is heard, humility is preserved. And another says: "But the friend of the bridegroom standeth and heareth him, and rejoiceth greatly because of the bridegroom's voice.'' 7 Let us rejoice in the hearing that comes from the noiseless speaking of the truth within us. For although, when the sound is outwardly uttered, as by one that readeth, or proclaimeth, or preacheth, or disputeth, or commandeth, or comforteth, or exhorteth, or even by one that sings or accompanies his voice on an instrument, those who do so may fear to defile their feet, when they aim at pleasing men with the secretly active desire of human applause. Yet the one who hears such with a willing and pious mind, has no room for self-gratulation in the labors of others; and with no self-inflation, but with the joy of humility, rejoices because of the Master's words of truth. Accordingly, in those who hear with willingness and humility, and spend a tranquil life in sweet and wholesome studies, the holy Church will take delight, and may say, " I sleep, and my heart waketh." And what is this, " I sleep, and my heart waketh," but just I sit down quietly to listen? My leisure is not laid out in nourishing slothfulness, but in acquiring wisdom. " I sleep, and my heart waketh." I am still, and see that Thou art the Lord:® for "the wisdom of the scribe cometh by opportunity of leisure; and he that hath little business shall become wise."' "I sleep, and my heart waketh: " I rest from troublesome business, and my mind turns its attention to divine concerns {or communications).'"
4. But while the Church finds delightful repose in those who thus sweetly and humbly sit at her feet, here is one who knocks, and says: "What I tell you in darkness, that speak ye in light; and what ye hear in the ear, that preach ye upon the house-tops." " It is His voice, then= that knocks at the gate, and says: " Open to me, my sister, my neighbor, my dove, my perfect one; for my head is filled with dew, and my locks with the drops of the night." As if He had said. Thou art at leisure, and the door is closed against me: thou art caring for the leisure of the few, and through abounding iniquity the love of many is waxing cold.'- The night He speaks of is iniquity: but His dew and drops are those who wax cold and fall away, and make the head of Christ to wax cold, that is, the love of God to fail. For the head of Christ is God. '3 But they are borne on His locks, that is, their presence is tolerated in the visible sacraments; while their senses never take hold of the internal realities. He knocks, therefore, to shake off this quiet from His inactive saints, and cries, "Open to me," thou who, through my blood, art become "my sister;" through my drawing nigh, "my neighbor;" through my Spirit, "'my dove;" through my word which thou hast fully learned in thy leisure, "my perfect one:'' open to me, go and preach me to others. For how shall I get in to those who have shut their door against me, without some one to open?
and how shall they hear without a preacher? '* 5. Hence it happens that thp^se who love to devote their leisure to good studies, and shrink from encountering the troubles of toilsome labors, as feeling themselves unsuited to undertake and discharge such services with credit, would prefer, were it possible, to have the holy apostles and ancient preachers of the truth again raised up against that abounding of iniquity which hath so reduced the warmth of Christian love. But in regard to those who have already left the body, and put off the garment of the flesh (for they are not utterly parted), the Church replies, " I have put off my dress; how shall I put it on? " That 8 Ps. xlvi. 10. 9 Ecclus. xxxviii. 24.
Tractate LVIII.]
dress shall, indeed, yet be recovered; and in the persons of those who have meanwhile laid it aside, shall the Church again put on the garment of flesh: only not now, when the cold are needing to be warmed; but then, when the dead shall rise again. Realizing, then, her present difficulty through the scarcity of preachers, and remembering those members of her own who were so sound in word and holy in character, but are now disunited from their bodies, the Churgh says in her sorrow, " I have put ofi my dress; how shall I put it on? " How can those members of mine, who had such surpassing power, through their preaching, to open the door to Christ, now return to the bodies which they have laid aside?
6. And then, turning again to those who preach, and gather in and govern the congregations of His people, and so open as they can to Christ, but are afraid, amid the difficulties of such work, of falling into sin, she says, " I have washed my feet; how shall I defile them?" For whosoever offendeth not in word, the same is a perfect man. And who, then, is perfect? Who is there that offendeth not amid such an abounding of iniquity, and such a freezing of charity? "I have washed my feet; how shall I defile them?" At times I read and hear: " Aly brethren, be not many masters, seeing that ye shall receive the greater condemnation: for in many things we offend all."' "I have washed my feet; how shall I defile them? " But see, I rise and open. Christ, wash them. " Forgive us our debts," because our love is not altogether extinguished: for "we also forgive our debtors."^ When we listen to Thee, the bones which have been humbled rejoice with Thee in the heavenly places. ^ But when we preach Thee, we have to tread the ground in order to open to Thee: and then, if we are blameworthy, we are troubled; if we are commended, we become inflated. Wash our feet, that were formerly cleansed, but have again been defiled in our walking through the earth to open unto Thee. Let this be enough today, beloved. But in whatever we have happened to offend, by saying otherwise than we ought, or have been unduly elated by your commendations, entreat that our feet may be washed, and may your prayers find acceptance with God.
I Jas. iii. I, 2.
= Matt. vi. 12.
3 Ps. li. 8.
TRACTATE LVIII.
Chapter XHL 10-15.
1. We have already, beloved, as the Lord was pleased to enable us, expounded to you those words of the Gospel, where the Lord, in washing His disciples' feet, says, " He that is once washed needeth not save to wash his feet, but is clean every whit." Let us now look at what follows. "And ye," He says, "are clean, but not all." And to remove the need of inquiry on our part, the evangelist has himself explained its meaning, by adding: " For He knew who it was that should betray Him; therefore said He, Ye are not all clean." Can anything be clearer? Let us therefore pass to what follows.
2. " So, after He had washed their feet, and had taken His garments, and was set down again, He said unto them. Know ye what I have done to you?" Now it is that the blessed Peter gets that promise fulfilled: for he had been put off when, in the midst of his trembling and asserting, "Thou slialt never wash my feet,'' he received the answer, " What I do, thou knowest not now, but thou shalt know hereafter" (vers. 7, 8). Here, then, is that very hereafter; it is now time to tell what was a little ago deferred. Accordingly, the Lord, mindful of His foregoing promise to make him understand an act of His so unexpected, so wonderful, so frightening, and, l)ut for His own still more terrifying rejoinder, impossible to be permitted, that the Master not only of themselves, but of angels, and the Lord not only of them, but of all things, should wash the feet of His own disciples and servants: having then promised to let him know the meaning of so important an act, when He said, "Thou shalt know afterwards," begins now to show them what it was that He did.
3. "Ye call me,'' He says, "Master and Lord: and ye say well; for so I am." "Ye say well," for ye only say the truth; I am indeed what ye say. There is a precept laid on man: " Let not thine own mouth praise thee, but the mouth of thy neighbor." ' For ' I'rov. xxvii. 2.
3o6 [Tractate LVIl'i self-pleasing is a perilous thing for one who has to be on his guard against falling into pride. But He who is over all things, however much He commend Himself, cannot exalt Himself above His actual dignity: nor can God be rightly termed arrogant. For it is to our advantage to know Him, not to His; nor can any one know Him, unless that selfknowing One make Himself known. If He, then, by abstaining from self-commendation, wish, as it were, to avoid arrogance. He will deny us the power of knowing Him. And no one surely would blame Him for calling Himself Master, even though believing Him to be nothing more than a man; seeing He only makes profession of what even men themselves in the various arts profess to such an extent, without any charge of arrogance, that they are termed professors. But to call Himself also the Lord of His disciples, — of men who, in an earthly sense, were themselves also free-born, — who would tolerate it in a man? But it is God that speaks. Here no elation is possible to loftiness so great, no lie to the truth: the profit is ours to be the subjects of such loftiness, the servants of the truth. That He calls Himself Lord is no imperfection on His side, but a benefit on ours. The words of a certain profane ' author are commended, when he says, "All arrogance is hateful, and specially disagreeable is that of talent and eloquence;"- and yet, when the same person was speaking of his own eloquence, he said, " I would call it perfect, were I to pronounce judgment; nor, in truth, would I greatly fear the charge of arrogance.''3 If, then, that most eloquent man had in truth no fear of being charged with arrogance, how can the truth itself have such a fear? Let Him call Himself Lord who is the Lord, let Him say what is true who is the Truth; so that I may not fail to learn that which is profitable, by His being silent about that which is. The most blessed Paul — certainly not himself the only-begotten Son of God, but the servant and apostle of that Son; not the Truth, but a partaker of the truth — declares with freedom and consistency, "And though I would desire to glory, I shall not be a fool; for I say the truth."* For it would not be in himself, but in the truth, which is superior to himself, that he was glorying both humbly and truly: for it is he also who has given the charge, that he that glorieth should glory in the Lord.s Could thus the lover of wisdom have no fear of being chargeable with foolishness, though he desired to glory? and would wisdom itself, in its glorying, have I SiEcularis.
3 Cicero, de Oratore.
- Cicero, in Q. Cceciliutii.
any fear of such a charge? He had no fear of arrogance who said, " My soul shall make her boast in the Lord; " * and could the power of the Lord have any such fear in commending itself, in which His servant's soul is making her boast? "Ye call me," He says, " Master and Lord: and ye say well; for so I am." Therefore ye say well, that I am so: for if I were not what ye say, ye would be wrong to say so, even with the purpose of praising me. How, then,- could the Truth deny what the disciples of the Truth affirm? How could that which was said by the learners be denied by the very Truth that gave them their learning? How can the fountain deny what the drmker asserts? how can the light hide what the beholder declares?
4. "If I, then," He says, " your Lord and Master, have washed your feet, ye also ought to wash one another's feet. For I have given you an example, that ye should do as I have done to you." This, blessed Peter, is what thou didst not know when thou wert not allowing it to be done. This is what He promised to let thee know afterwards, when thy Master and thy Lord terrified thee into submission, and washed thy feet. We have learned, brethren, humility from the Highest; let us, as humble, do to one another what He, the Highest, did in His humility. Great is the commendation we have here of humility: and brethren do this to one another in turn, even in the visible act itself, when they treat one another with hospitality; for the practice of such humility is generally prevalent, and finds expression in the very deed that makes it discernible. And hence the apostle, when he would commend the well-deserving widow, says, " If she is hospitable, if she has washed the saints' feet."^ And wherever such is not the practice among the saints, what they do not with the hand they do in heart, if they are of the number of those who a/e addressed in the hymn of the three blessed men, " O ye holy and humble of heart, bless ye the Lord."^ But it is far better, and beyond all dispute more accordant with the truth, that it should also be done with the hands; nor should the Christian think it beneath him to do what was done by Christ. For when the body is bent at a brother's feet, the feeling of such humility is either awakened in the heart itself, or is strengthened if already present.
5. But apart from this moral understanding of the passage, we remember that the way in 8 Dan. iii. 88; that is, in the apocryphal piece called " The Song of the Three Ckiliiren" and which, as it has lo place in the Hebrew Scriptures, is also omitted in our English version. Its place would fall between the 23d and 24th verses of chap. iii. — Tr.
Tractate LIX.]
)07 Tractate LIX.]
)07 which we commended to your attention the grandeur of this act of the Lord's, was that, in washing the feet of disciples who were already washed and clean, the Lord instituted a sign, to the end that, on account of the human feelings that occupy us on earth, however far we may have advanced in our apprehension of righteousness, we might know that we are not exempt from sin; which He thereafter washes away by interceding for us, when we pray the Father, who is in heaven, to forgive us our debts, as we also forgive our debtors.' What connection, then, can such an understanding of the passage have with that which He afterwards gave Himself, when He explained the reason of His act in the words, " If I then, your Lord and Master, have washed your feet, ye also ought to wash one another's feet. For I have given you an example, that ye should do as I have done to you "? Can we say that even a brother may cleanse a brother from the contracted stain of wrongdoing? Yea, verily, we know that of this also we were admonished in the profound significance of this work of the Lord's, that we should confess our faults one to another, and pray for one another, even as Christ also inaketh intercession for us.= Let us listen to the Apostle James, who states this precept I Matt. vi. 12.
- Rom. viii. 34.
with the greatest clearness when he says, " Confess your faults one to another, and pray one for another." ^ For of this also the Lord gave us the example. For if He who neither has, nor had, nor will have any sin, prays for our sins, how much more ought we to pray for one another's in turn! And if He forgives us, whom we have nothing to forgive; how much more ought we, who are unable to live here without sin, to forgive one another! For what else does the Lord apparently intimate in the profound significance of this sacramental sign, when He says, " For I have given you an example, that ye should do as I have done to you;" but what the apostle declares in the plainest terms, " Forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye"?■* Let us therefore forgive one another his faults, and pray for one another's faults, and thus in a manner be washing one another's feet. It is our part, by His grace, to be supplying the service of love and humility: it is His to hear us, and to cleanse us from all the pollution of our sins through Christ, and in Christ; so that what we forgive even to others, that is, loose on earth, may be loosed in heaven.
3 Jas. V. 16.
4 Col. iii. 13.
TRACTATE LIX.
Chapter XIII. 16-20.