Expositions on the Book of Psalms (continued)
254 THE WORKS OF ST. AUGUSTIN. [PsaLm LXII.
I should be lifted up, and fall: "To God my soul shall be made subject: for from Himself is my patience." What patience is there amid so great scandals, except that " if for that which we do not see we hope, through patience we look for it' ?'® There cometh my pain, there will come my rest also ; there cometh my tribulation, there will come my cleansing also. For doth gold glitter in the furnace of the refiner? In a necklace it will glitter, in an ornament it will glitter : let it suffer howeverthe furnace, in order that being cleansed from dross it may come into light. This is the furnace, there is there chaff, there gold, there fire, into this bloweth the refiner: in the furnace burneth the chaff, and the gold is cleansed ; the one into ashes is turned, of dross the other is cleansed. 'The furnace is the world, the chaff unrighteous men, the gold just men ; the fire tribulation, the refiner God: woman at the well found the Lord thirsting, and by Him thirsting she was filled: she first found
Him thirsting, in order that He might drink her believing. And when He was on the Cross, "I thirst," ' He said, although they gave not to Him that for which He was thirsting. For for themselves He was thirsting: but they gave vinegar, not new wine, wherewith are filled up the new bottles, but old wine, but old to its loss. For old vinegar also is said of the old men, of whom hath been said, " For to them is no changing ;"' 3 namely, that the Jebusites should be overthrown, and Jerusalem be builded.
6. So also the Head of this body even unto the end from the beginning runneth in thirst. And as if to Him were being said, Why in thirst? what is wanting to Thee, O Body of Christ, O Church of Christ? in so great honour, in so great exaltation, in so great height also even in this world established, what is wanting to Thee? There is fulfilled that which hath been foretold of thee, " There shall adore Him all kings of the earth, all nations shall serve Him."5 . . . They that at Jerusalem's festivals fill up the Churches, at Babylon's festivals fill up the theatres: and fer all they serve, honour, obey Her —not only those very persons that bear the Sacraments of Christ, and hate the commandments of Christ, but also they, that bear not even the mere Sacraments, Heathen though they be, Jews though they be,—they honour, praise, proclaim, " but with their mouths they were blessing." I heed not the mouth, He knoweth that hath instructed me, "with their heart they were cursing." In that place they were cursing, where *' mine honour they thought to drive back."
that which therefore the refiner willeth I do; wherever the Maker setteth me I endure it. I am commanded to endure, He knoweth how to cleanse: Though there burn the chaff to set me on fire, and as if to consume me ; that into ashes is burned, I of dross am cleansed. Wherefore? Because "' to God my soul shall be made subject : for from Himself is my patience."
8. "For Himself is my God and My Saving One, my Taker up, I will not remove hence" (ver. 6). Because " Himself is my God," therefore He calleth me: "and my Saving One," therefore He justifieth me: "and my Taker up," therefore He glorifieth me. For here
I.am called and am justified, but there I am glorified ; and from thence where I am glorified, "Twill not remove." For asojourner I am with Thee on earth as all my fathers were. Therefore from my lodging I shall remove, from my Heavenly home I shall not remove. "In God is my salvation and my glory" (ver. 7). Saved I shall be in God, glorious I shall be in God; for not only saved, but also glorious, saved, because a just man I have been made out of an ungodly man, by Him justified ;'' but glorious, because not only justified, but also honoured. For '' those whom He hath predestined, those also He hath called." '? Calling them, what hath
7. What dost Thou, O Idithun, Body of Christ, leaping over them? What dost Thou amid all these things? What wilt Thou? wilt faint? wilt Thou not persevere even unto the end? wilt Thou not hearken, '' He that shall have persevered even unto the end, the same shall be saved," © though for that iniquity aboundeth, the love of many shall wax cold?7 And where is it that Thou hast leaped over them? where is it that Thy conversation is in Heaven? §
But they cleave unto earthly things, as though earthborn they mind the earth, and are earth, the serpent's food.2 What dost thou amid these things? . . . " Nevertheless, to God my soul shall be made subject" (ver. 5). And who would endure so great things, either open wars, or secret lyings-in-wait? Who would endure so great things amid open enemies, amid false brethren? Who would endure so great things? Would a man? and if a man would, would a man of himself? I have not so leaped over that
He done here? "Whom He hath called, the same also He hath justified ; but whom He hath justified, the same also He hath glorified."' Justification therefore to salvation belongeth, glorifying to honour. How glorifying to honour belongeth, it is not needful to discuss. How justification belongeth to salvation, let us seek some proof. Behold there cometh to mind out of the Gospel: there were some who to themselves were seeming to be just men, and they were finding fault with the Lord because He
I John xix. 28. 2 Matt. ix. 17. 3 Ps, lv. 19. 4 2 Sam. v. 9. 5 Ps, xxii, 11. 6 Matt. x. 22. 7 Matt, xxiv. 12, 8 Philip. iii. 20. 9 Gen. iil. 14, it Rom, iv. 2, 10 Rom, viil. 25. 12 Rom. viii. 30.
Psatm LXII.] ON THE PSALMS. 255 admitted to the feast sinners, and with publicans and sinners was eating; to such men therefore priding themselves, strong men of earth very much lifted up, much glorying of their own soundness, such as they counted it, not such as they had, the Lord answered what? 'They that are whole need not a Physician, but they that are sick."* Whom calleth He whole, whom calleth He sick? He continueth and saith, "I have not come to call just men, but sinners unto repentance." ? He hath called therefore " the whole " just men, not because the Pharisees were so, but because themselves they thought so to be ; and for this reason were proud, and grudged sick mena physician, and being more sick than those, they slew the Physician. He hath called whole, however, righteous men, sick, the sinners. My being justified therefore, saith that man that leapeth over, from Himself I have: my being glorified, from Himself I have: " For God is my salvation and my glory." ' My salvation," so that saved I am: " my glory,' so that honoured Iam. This thing hereafter: now what? "God of my help, and my hope is in God;" until I attain unto perfect justification and salvation. "For by hope.we are saved: but hope which is seen,)1snot: hope.')3.../:..% things carnal, and for the future they hope them, whosoever do hope: even if because of variety of opinions they are in division, nevertheless because ofvanity they are atone. Divers indeed are errors and of many forms, and the kingdom against itself divided shall not stand: ® but alike in all is the will vain and lying, belonging to one king, with whom into fire everlasting it is to be thrown headlong 9 —" these men because of vanity are at one." And for them see how He thirsteth, see how He runneth in thirst.
1o. He turneth therefore Himself to them, thirsting for them: ' Do not hope in iniquity"
(ver.10). For my hope is in God. Ye that will not draw near and pass over, " do not hope in iniquity." For I that have leapt over, my hope is in God; and is there anywise iniquity with God?*° This thing let us do, that thing let us do, of that thing let us think, thus let us adjust our lyings in wait ; '" Because of vanity being at one." Thou thirstest: they that think of those things against thee are given up by those wnom thou drinkest, "Do not hope in vanity." Vair. is iniquity, nought is iniquity, mighty is nothing save righteousness. 'Truth may be hidden for a time, conquered it cannot be. Iniquity may flourish for a time, abide it cannot. " Do not hope upon iniquity: and for robbery be not covetous." Thou art not rich, and wilt thou rob? What findest thou? What losest thou? O losing gains! Thou findest money, thou losest righteousness. "For robbery be not covetous."
g. " Hope ye in Him, all the council of the people" (ver. 8). Imitate ye Idithun, leap over your enemies; men fighting against you, stopping up your way, men hating you, leap ye over: " Hope in Him all the council of the people : pour out before Him your hearts:"... By imploring, by confessing, by hoping. Donot keep back your hearts within your hearts: " Pour out before Him your hearts." That perisheth not which ye pour out. For He is my Taker up. If He taketh up, why fearest thou to pour out? "Cast upon the Lord thy care, and hope in Him."'+ What fear ye amid whisperers, slanderers hateful to God,5 where they are able openly assailing, where they are unable secretly lying in wait, falsely praising, truly at enmity, amid them what fear ye? "God is our Helper." Do they anywise equal God? Are they anywise stronger than He? "God is our Helper," be ye without care. "If God is for us, who is against us?''® " Pour out before Him your hearts," by leaping over unto Him, by lifting up your souls: "God is our helper." . . . " Nevertheless, vain are the sons of men, and liars are the sons of men in the balances, in order that they may deceive, being at one because of vanity' (ver. g). Certainly many men there are: behold there is that one man, that one man that was cast forth from the multitude of guests.7 They conspire, they all seek things temporal, and they that are carnal. . . Therefore, vain sons of men, lying sons of men, neither rob, nor, if there flow riches, set heart upon them : no longer love vanity, and seek lying. For "blessed is the man who hath the Lord God for his hope, and who hath not had regard unto vanities, and lying follies.' Ye would deceive, ye would commit a fraud, what bring ye in order that ye may cheat. Deceitful balances. For "lying," he saith, "are the sons of men in the balances," in order that they may cheat by bringing forth deceitful balances. By a false balance ye beguile men looking on: know ye not that one is he that weigheth, Another He that judgeth of the weight? He seeth not, for whom thou weighest, but He seeth that weigheth thee and him. Therefore neither fraud nor robbery covet ye any longer, nor on those things which ye have set your hope:'? I have admonished, have foretold, saith this Idithun.
11. What followeth? "Once hath God spoken, these two things I have heard, that power is of God (ver. 11), and to Thee, O Lord, is mercy, for Thou shalt render to each one after his works"
(ver. 12). . . . "Once hath God spoken." What sayest thou, Idithun? If thou that hadst leapt over them art saying, "Once He hath
2 Matt. ix. 12 3 Rom. viii. 24. 5 Rom. i. 29, 30. I Matt. ix. 13.
to Rom, ix. 14. 8 Matt. xii. 25, St. Augustin, Aadet, 9 Matt. xxv. 41. 11 Ps, xl. 4. 12 Luke xi. 15.
6 Rom, viii. 31. 4 Ps lv. 22. 7 Matt, xxil, 11.
256 THE WORKS OF ST. AUGUSTIN. [Psatm LXII.
begotten God. In that Word are all things, because by the Word were made all things. One Word hath He, "in whom all the treasures of wisdom and knowledge are hidden." ® One Word He hath, "once hath God spoken." "These two things," which to you I am about to say, these I have heard : not of myself I speak, not of myself I say: to this belongeth the "I have heard."9 But the friend of the Bridegroom standeth and heareth Him, that he may speak the truth. For he heareth Him, lest by speaking a lie, of his own he should speak : 7° lest thou shouldest say, Who art thou that sayest this thing to me? whence dost thou say this to me? I have heard these two things, and I that speak to thee that I have heard these two things,-am one who also doth know that once God hath spoken. Do not despise a hearer saying to thee certain two things for thee so necessary ; him, I say, that by leaping over the whole creation hath attained unto the Only-begotten Word of God, where he hath learned that "once God hath spoken."
spoken ;" I turn to another Scripture and it saith to me, "In many quarters and in many ways formerly God hath spoken to the fathers in the prophets." What is, "Once hath God spoken"? Is He not the God that in the beginning of mankind spake to Adam?? Did not the Selfsame speak to Cain, to Noe, to Abraham, to Isaac, to Jacob, to all the Prophets, and to Moses?3 One man Moses was, and how often to him spake God? Behold even to one man, not once but ofttimes God hath spoken. Secondly, He hath spoken to the Son when standing here, "Thou art My beloved Son." 4 God hath spoken to the Apostles, He hath spoken to all the Saints, even though not with voice sounding through the cloud, nevertheless in the heart where He is Himself Teacher.5 What is therefore, "Once hath God spoken"? Much hath that man leapt over in order to arrive at that place, where once God hath spoken. Behold briefly I have spoken to your Love. Here among men, to men ofttimes, in many ways, in many quarters, through creatures of many forms God hath spoken: by Himself once God hath spoken, because One Word God hath begotten.
13. Let him therefore now say certain two things. For greatly to us belong these two things. "For power is of God, and to Thee, O Lord, is mercy." Are these the two things, power and merey? 'These two evidently: perceive ye the power of God, perceive ye the mercy of God. In these two things are contained nearly all the Scriptures. Because of these two things are the Prophets, because of these two, the Patriarchs, because of these the Law, because of these Himself our Lord Jesus Christ, because of these the Apostles, because of these all the preaching and spreading of the word of God in the Church, because of these two, because of the power of God, and His mercy. His power fear ye, His mercy love ye. Neither soon His mercy rely, as that His power ye despise: nor so the power fear ye, as that of mercy ye despair. With Him is power, with Him mercy. This man He humbleth, and that man He exalteth:'* this man He humbleth with power, that man He exalteth in mercy. " For if God, willing to show wrath and to prove His power, hath in much patience borne with the vessels of wrath, which have been perfected unto perdition 7'? — thou hast heard of power: inquire for mercy — "and that He might make known," He saith,. . . Forit could not be but that God did Himself know that which by the Word He made :° but if that which He made He knew, in Him there was that which was made before it was made. For if in Him was not that which was made before it was made, how knew He that which He made? For thou canst not say that God made things He knew not. God therefore hath known that which He hath made. And how knew He before He made, if there cannot be known any but things made? But by things made there cannot be known any but things previously made, by thee, to wit, who art a man made in a lower place, and set in a lower place: but before that all these things were made, they were known by
Him by whom they were made, and that which He knew He made. Therefore in that Word by which He made all things, before that they were made, were all things ; and after they have been made there are all things; but in one way here, in another there, in one way in their own nature wherein they have been made, in another in the art by which they have been made. Who could explain this? We may endeavour: go ye with Idithun, and see.
12... . Foreven the Lord saith, " Many things I have to say to you, but ye cannot bear them now."7? What is therefore, ''These two things I have heard'"'? These two things which to you Iam about to say not of myself to you I say, but what things I have heard Isay. 'Once hath God spoken:'' One Word hath He, the Only-
"' His riches unto the vessels of mercy." Jt belongeth therefore to His power to condemn unjust men. And to Him who would say, What hast thou done? "For thou, O man, who art thou that should make answer to God?" 3. Fear therefore and tremble at His power: but hope for His mercy. The devil is a sort of power; ofttimes however he wisheth to hurt, and is not
1 Heb. i. 1. 4 Matt. ili, 17. 7 John xvi. 12,
3 Gen. iv. 6, etc. 2 Gen. ili. 17. ;
John i. 3. 5 Magister.
9 John viii. 26. 10 John viii. 44. 12 Rom. ix, 22, 13 Rom, ix. 20,
8 Col. ii. 3. It Ps, Ixxv. 7.