And perhaps it would not be wrong to assume this also, that by the art Leuvenclavius translates “The art of this lovingkindness gauges,” etc. of His love for man He gauges our obedience, and measures all by comparison with His own Sufferings, so that He may know our condition by His own, and how much is demanded of us, and how much we yield, taking into the account, along with our environment, our weakness also.  For if the Light shining through the veil The Benedictines render, “In darkness, that is, in this life, because of the veil of the body.” upon the darkness, that is upon this life, was persecuted by the other darkness (I mean, the Evil One and the Tempter), how much more will the darkness be persecuted, as being weaker than it?  And what marvel is it, that though He entirely escaped, we have been, at any rate in part, overtaken?  For it is a more wonderful thing that He should have been chased than that we should have been captured;—at least to the minds of all who reason aright on the subject.  I will add yet another passage to those I have mentioned, because I think that it clearly tends to the same sense.  I mean “In that He hath suffered being tempted, He is able to succour them that are tempted.” Heb. ii. 18.  But God will be all in all in the time of restitution; not in the sense that the Father alone will Be; and the Son be wholly resolved into Him, like a torch into a great pyre, from which it was reft away for a little space, and then put back (for I would not have even the Sabellians injured The Benedictines take παρα φθειρέσθωσαν in an active sense:  “I would not let even the Sabellians wrest such an expression.” by such an expression); but the entire Godhead…when we shall be no longer divided (as we now are by movements and passions), and containing nothing at all of God, or very little, but shall be entirely like.