Expositions on the Book of Psalms (continued)
PsaLm LXIL] ON THE PSALMS: 251 concerning the needy, concerning even our enemies ; truth in not sinning, and in not adding sin upon sin. ... Who is therefore he that doeth this, save one out of those few, of whom is said, '' He that shall have continued unto the end, the same shall be saved''? With reason here also 'His mercy and truth who shall seek for not elated by those things which were below, but humble because of Him that was above; to envious men, as it were threatening to him a fall, who were grieved that he had leaped over, he hath made answer, "Shall not my soul be subject to God?" ... "For from Himself is my salvation." " For Himself is my God and my salvation, my taker up, I shall not be moved more''(ver.2). I know who is above me, I know who stretcheth forth His mercy to men that know Him, I know under the coverings of whose wings I should hope: "TI shall not be moved MOKCHS oie Z2 2. Therefore, down from the higher place fortified and protected, he, to whom the Lord hath been made a refuge, he, to whom is God Himself for a fortified place,7 hath regard to those whom he hath leaped over, and looking down upon them speaketh as though from a lofty tower: for this also hath been said of Him, "A Tower of strength from the face of the enemy :''® he giveth heed therefore to them, and saith, '"' How long do ye lay upon a man?" (ver. 3). By insulting, by hurling reproaches, by laying wait, by persecuting, ye lay upon a man burthens, ye lay upon a man as much as a man can? bear: but in order that a man may bear, under him is He that hath made man. If to a man ye look, "slay ye, all of you." Behold, lay upon, rage, "slay ye, all of you." "As though a wall bowed down, and as a fence smitten against ;"' lean against, smite against, as if going to throw down. And where is, "I shall not be moved more"? But wherefore? "I shall not be moved more.'» Because Himself is God my Saving One, my taker up, therefore ye men are able to lay burdens upon a man; can ye anywise lay upon God, who protecteth man? | "Slay ye, all of you." What is that size of body in Him?" Why is there " for Him"? "Who shall seek," would be sufficient. Why hath he added, "for Him," but because many men seek to learn His mercy and truth in His books? And when they have learned, for themselves they live, not for Him ;* their own things they seek, not the things which are of Jesus Christ:? they preach mercy and truth, and do not mercy and truth. But by preaching it, they know it: for they would not preach it, unless they knew it. But he that loveth God and Christ, in preaching the mercy and truth of the Same, doth himself seek her for Him, not for himself: that is, not in order that himself may have by this preaching temporal advantages, but in order that he may do good to His members, that is, His faithful ones, by ministering with truth of that which he knoweth: in order that he that liveth, no longer for himself may live, but for Him that for all men hath died.: g. "So I will play music to Thy name, that I may render my vows from day unto day" (ver. 8). If thou playest music to the name of God, play not for a time. Wilt thou for ever play? wilt thou for everlasting play? Render to Him thy vows from day unto day. What is, render to Him thy vows from day unto day? From this day unto that day. Continue to render vows in this day, until thou come to that day: that is, '' He that shall have continued even unto the end, the same shall be saved."' 3 one man so great as that he may be slain by all? But we ought to perceive our person, the person of the Church, the person of the Body of Christ. For one Man with His Head and Body is Jesus Christ, the Saviour of the Body and the Members of the Body: two in one Flesh,'° and in one voice, and in one passion, and, when iniquity shall have passed over, in one rest. The sufferings therefore of Christ are not in Christ alone ; nay, there are not any save in Christ. For if Christ thou understandest to be Head and Body, the sufferings of Christ are not, save in Christ: butif Christ thou understand of Head alone, the sufferings of Christ are not in Christ alone. For if the sufferings of Christ are in Christ alone, to wit in the Head alone; whence saith a certain j;member of Him, Paul the Apostle, "In order
PSALM LXII.4
1. The title of it is, "" Unto the end, in behalf of Idithun, a Psalm to David himself.' I recollect that already5 to you hath been explained what Idithun is. ... Let us see how far he hath leaped over, and whom he hath "leaped over," and in what place, though he hath leaped over certain men, he is situate, whence as from a kind of spiritual and secure position he may behold what is below. . . . He being set, I say, in a certain fortified place, doth say, "Shall not my soul be subject to God?" (ver. 1). For he had heard, "He that doth exalt himself shall be humbled; and he that humbleth himself shall be exalted :"° and fearful lest by leaping over he should be proud, that I may supply what are wanting of the oppressions of Christ in my flesh"? ** If therefore
1 2 Cor. v. 15. 2 Philip. ii. 21. 3 Matt. xxiv. 13. 4 Lat. LXI. Sermon to the people. 5 On Ps, xxxix. p. 113, supra. 6 Matt. xxiii, 12, 9 Some mss. *' cannot." 7 ES. XC Xs SPs. 1x1. 3. ies: 1 Col. 1. 24, 10 Gen. ii. 24; Eph. v. 31.
THE WORKS #OF ST. AUGUSTIN. [PsaLm LXII. in the members of Christ thou art, whatsoever man thou art that art hearing these words, whosoever thou art that dost hear these words (but however, thou dost hear, if in the members of Christ thou art): whatsoever thing thou sufferest from those that are not in the members of Christ, was wanting to the sufferings of Christ. Therefore it is added because it was wanting ; thou fillest up the measure, thou causest it not to run over: thou sufferest so much as was to be contributed out of thy sufferings to the whole suffering of Christ, that hath suffered in our Head, and doth suffer in His members, that is, in our own selves. Unto this our common republic, as it were each of us according to our measure payeth that which we owe, and according to the powers which we have, as it were a quota' of sufferings we contribute. The storehouse? of all men's sufferings will not be completely made up, save when the world shall have been ended. to brethren selling him, but corn he supplieth to them hungering.'° Conquered by his humility and chastity, uncorruptness, temptations, sufferings, now honoured they see him, and his honour they think to check... . Is it all against one man, or one man against all; or all against all, or one against one? Meanwhile, when he saith, "ye lay upon a man," it is as it were upon one man: and when he saith, " Slay all ye," it is as if all men were against one man: but neverthei less it is also all against all, because also all are | Christians, but in One. But why must those | divers errors hostile to Christ be spoken of as all together? Are they also one? 'Truly them also as one I dare to speak of: because there is one City and one city, one People and one people, King and king. One City and one city is | what? Babylon one, Jerusalem one. By what- |soever other mystical names besides She is called, yet One City there is and one city; over this the devil is king, over that Christ is King he oe 4. Give heed, brethren, give heed, I entreat you. For it delighteth me yet to speak a few words to you of this beloved City. For " most glorious things of 'Thee have been spoken, City of God." ™ And, "if I forget Thee, O Jerusalem, let mine own right hand forget me." '?_ For dear is the one Country, and truly but one Country, the only Country: besides Her whatsoever we have, is a sojourning in a strange land. I will say therefore that which ye may acknowledge, that of which ye may approve: I will call to your minds that which ye know, I will not teach that which ye know not. "Not first," saith the Apostle, " that which is spiritual, but that which is natural,'3 afterwards that which is spiritual.' "4 Therefore the former city is greater by age, because first was born Cain, and afterwards Abel : '5 but in these the elder shall serve the younger. *° The former greater by age, the latter greater in dignity. Wherefore is the former greater by age? Because "not first that which is spiritual, but that which is natural.'"''4 Wherefore is the latter greater in dignity? Because "the elder shall serve the younger." ?®. . . Cain first builded a city, and in that place he builded where no city was. But when Jerusalem was being builded, it was not builded in a place where there was not a city, but there was a city at first which was called Jebus, whence the Jebusites. This haying been captured, overcome, made _ subject, there was builded a new city, as though the old were thrown down ; and it was called Jerusalem, '7 vision of peace, City of God. Each one therefore that is born of Adam, not yet doth belong to Jerusalem: for he beareth with him. . . That whole City therefore is speaking, from the blood of righteous Abel even to the blood of Zacharias.3 Thence also hereafter from the blood of John, through the blood of the Apostles, through the blood of Martyrs, through the blood of the faithful ones of Christ, one City speaketh, one man saith, " How long do ye lay upon a man? Slay ye, all of you." Let us see if ye efface, let us see if ye extinguish, let us see if ye remove from the earth the name thereof, let us see if ye peoples do not meditate of empty things,* saying, '' When shall She die, and when shall perish the name of Her?"'5 "As though She were a wall bowed down, and a fence smitten against," °lean ye against Her, smite against Her. Hear from above :7 " My taker up, I shall not be moved more: "' for as though a heap of sand I have been smitten against that I might fall, and the Lord hath taken me up.
3. " Nevertheless, mine honour 'they have thought to drive back" (ver. 4). Conquered while they slay men yielding, by the blood of the slain multiplying the faithful, yielding to these and no longer being able to kill; " Nevertheless, mine honour they have thought to drive back." Now because a Christian cannot be killed, pains are taken that a Christian should be dishonoured. For now by the honour of Christians the hearts of ungodly men are tortured: now that spiritual Joseph, after his selling by his brethren, after his removal from his home into Egypt as though into the Gentiles, after the humiliation of a prison,' after the made-up tale of a false witness, after that there had come to pass that which of him was said, " Iron passed through the soul of him : 9 now he is honoured, now he is not made subject
3 Matt. xxiii. 35. 6 Ps. cxvili. 13.
1 Canonem. 2 Pariatoria. 4 Ps, ii. 7: 5 Ps. xli. 5. 7 $1, p. 251, supra. 8 Gen. xxxvii. 36, xXxix. 20,
10 Gen. xlii. 5. 13 Or, '' animal." 16 Gen, xxv. 23.
Il Ps. Ixxxvil. 3. 14 1 Cor. xv. 46. 17 Josh. xviii. 28.
12 Ps. cxxxvii. 5. 15 Gen. iv. 1, 2.
Psatm LXII.] ON THE PSALMS. 253 the offshoot' of iniquity, and the punishment of sin, having been consigned to death, and he belongeth in a manner toa sort of old city. But if he is to be in the people of God; his old self will be thrown down, and he will be builded up new. For this reason therefore Cain builded a city where there was not a city. For from mortality and from naughtiness every one setteth out, in order that he may be made good hereafter. '' For as by the disobedience of one man many were made smners, so by the obedience of One Man many shall be made just."? And all we in Adam do die :3 and each one of us of Adam was born. Let him pass over to Jerusalem, he shall be thrown down old, and shall be builded new. As though to conquered Jebusites, in order that there may be builded up Jerusalem, is said, "' Put ye off the old man, and put on the new." + And now to them builded in Jerusalem, and shining by the light of Grace, is said, " Ye have been sometime darkness, but now light in the Lord." 5 The evil city therefore from the beginning even unto the end doth run on, and the good City by the changing of evil men is builded up. And these two cities are meanwhile mingled, at the end to be severed ; against each other mutually in conflict, the one for iniquity, the other for the truth. And sometimes this very temporal mingling bringeth it to pass that certain men belonging to the city Babylon, do order matters belongingto Jerusalem, and again certain men belonging to Jerusalem, do order matters belonging to Babylon. Something difficult I seem to have propounded. Be ye patient, until it be proved by examples. " For all things" in the old people, as writeth the Apostle, "in a figure used to befall them: but they have been written for our amendment, upon whom the end of the world hath come.'® Regard therefore that people as also set to intimate an after people; and see then what I say. There were great? kings in Jerusalem: it is a known fact, they are enumerated, are named. They all were, I say, wicked citizens of Babylon, and they were ordering matters of Jerusalem: all men from thence to be dissevered at the end, to no one but to the devil do belong. Again we find citizens of Jerusalem to have ordered certain matters belonging to Babylon. For those three children, Nabuchodonosor, overcome by a miracle, made the ministers of his kingdom, and set them over his Satraps; and so there were ordering the matters of Babylon citizens of Jerusalem.3 Observe now how this is being fulfilled and done in the Church, and in these times. assuredly to perish, whereof the kingdom is to pass away, when there shall come that kingdom, whereof we pray, "Thy kingdom come ;"'9 and whereof hath been foretold, "And of His kingdom shall be no end:' 7° an earthly commonwealth, I say, hath our citizens conducting the affairs of it. For how many faithful, how many good men, are both magistrates in their cities, and are judges, and are generals, and are counts, and are kings? All that are just and good men, having not anything in heart but the most glorious things, which of Thee have been said, City of God." And as if they were doing bond-service'? in the city which is to pass away, even there by the doctors of the Holy City they are bidden to keep faith with those set over them, " whether with the king as supreme, or with governors as though sent by God for the punishment of evil men, but for the praise of good men: '*"' or as servants, that to their masters they should be subject, ' even Christians to Heathens, and the better should keep faith with the worse, for a time to serve, for everlasting to have dominion. For these things do happen until iniquity do pass away.'5 Servants are commanded to bear with masters unjust and capricious: the citizens of Babylon are commanded to be endured by the citizens of Jerusalem, showing even more attentions, than if they were citizens of the same Babylon, as though fulfilling the precept, "He that shall have exacted of thee a mile, go with him other twain." ©...
5. "I have run in thirst."!7_ For they were rendering evil things for good things : '® for them was I thirsting: mine honour they thought to drive back: I was thirsting to bring them over into my body. For in drinking what do we, but send into our members liquor that is without, and suck it into our body? Thus did Moses in that head of the calf..9 The head of the calf is a great sacrament.?° For the head of the calf was the body of ungodly men, in the similitude of a calf eating hay,"' seeking earthly things : because all flesh is hay.?? . . . And what now is more evident, than that into that City Jerusalem, of which the people Israel was a type, by Baptism men were to be made to pass over? Therefore in water it was scattered, in order that for drink it might be given. For this even unto the end this man thirsteth; he runneth and thirsteth. For many men He drinketh, but never will He be without thirst. For thence is, "I thirst, woman, give Me to drink." 23 That Samaritan
10 Luke i. 33. 11 Ps. Ixxxvii. 3. 14 Eph. vi. 5. 9 Matt. vi. 10. 12 Angariam. 13 x Pet. ii. 13, 14. Is Ps, lvii. 1. 16 Matt. v. 41. : 17 Thus Septuagint; E. V. '' Their delight is in lies." ' XOOPS exKXVa Le) 19 Exod, xxxii, 10. 20 [The non-technical use of this word, here and elsewhere, by our author must be noted. Just so the Anglican Church speaks of inatrimony as a sacrament, while jealously guarding the two which are sacraments, cat' efoxnv. — . . . Every earthly commonwealth, sometime
3 x Cor. xv. 22. 5 Eph. v. 8. Ben. conj. Madz, " evil."
1 Traducem. 2, Rom, v. 19. 4 Col, iii. g, 10; Eph. iv. 22, 24. Ox Corixie2t. 7 Magni. 8 Dan. ii. 48, iii. 30.
21 Ps, cvi, 20, 22 Isa, xl. 6. 23 John iv. 7.