7. But that He shall come to judgment, the following words teach. " Fire shall go before Him." 3 Do we fear? Be we changed, and we shall not fear. Let chaff fear the fire: what doth it to gold? What thou mayest do is now in thy power, so thou mayest not experience, for want of being corrected, that which is to come even against thy will. For if we might so bring it about, brethren, that the day of judgment should not come; I think that even then it were not for us to live ill. If the fire of the day of judgment were not to come, and over sinners there impended only separation from the face of God, in whatever affluence of delights they might be, not seeing Him by whom they were created, and separated from that sweetness of His in- effable4 countenance, in whatever eternity and impunity of sin, they ought to bemoan them- selves. But what shall I say, or to whom shall I say? This is a punishment to lovers, not to despisers. They that have begun to feel in any degree the sweetness of wisdom and truth, know what I say, how great a punishment it is to be only separated from the face of God: but they that have not tasted that sweetness, if not yet they yearn for the face of God, let them fear even fire; let punishments terrify those, whom rewards win not. Of no value to thee is what God promiseth, tremble at what He threateneth. The sweetness of His presence shall come; thou art not changed, thou art not awakened, thou sighest not, thou longest not: thou embracest thy sins and the delights of thy flesh, thou art heaping stubble to thyself, the fire will come. " Fire shall burn in His presence." This fire will not be like thy hearth- fire, into which never- theless, if thou art compelled to thrust thy hand, thou wilt do whatsoever he would have thee who doth threaten this alternative. If he say to thee, " write against the life 5 of thy father, write against the lives of thy children, for if thou do not, I thrust thy hand into thy fire: " thou wilt do it in order that thy hand be not burned, in order that thy member be not burned for a time, though it is not to be ever in pain. Thine enemy threateneth then but so light an evil, and thou doest evil; God threateneth eternal evil, and doest thou not good? To do evil not even menaces should compel thee: from doing good not even menaces should deter thee. But by the menaces of God, by menaces of everlasting fire, thou art dissuaded from evil, invited to good. Wherefore doth it grieve thee, except because thou believest not? Let each one then 3 Ps. xcvii. 3. J Head.
* Oxf. MSS. " ineffable sweetness of His.'
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181 examine his heart, and see what faith doth ' hold there. If we believe a judgment to come, breth- ren, let us live well. Now is time of mercy, then will be time of judgment. No one will say, "Call me back to my former years." Even then men will repent, but will repent in vain: now let there be repentance, while there is fruit of re- pentance; now let there be applied to the roots of the tree a basket of dung,2 sorrow of heart, and tears; lest He come and pluck up by the roots. For when He shall have plucked up, then the fire is to be looked for. Now, even if the branches have been broken, they can again be grafted in: 3 then, " every tree which bringeth not forth good fruit, shall be cut down, and shall be cast into the fire." 4 " Fire shall burn in His presence."
8. "And a mighty tempest round about Him " (ver. 3). "A mighty tempest," in order to winnow so great a floor. In this tempest shall be that winnowing whereby from the saints shall be put away everything impure, from the faith- ful every unreality; from godly men and them that fear the Word of God, every scorner and every proud man. For now a sort of mixture doth lie there, from the rising of the sun unto the going down. Let us see then how He will do that is to come, what He will do with that tempest which "shall be a mighty tempest round about Him." Doubtless this tempest is to make a sort of separation. It is that separation which they waited not for, who brake the nets, before they came to land.5 But in this separa- tion there is made a sort of distinction between good men and bad men. There be some that now follow Christ with lightened shoulders with- out the load of the world's cares, who have not heard in vain, " If thou wilt be perfect, go and sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, follow Me; " 6 to which sort is said, "Ye shall sit upon twelve thrones, judging the twelve tribes of Israel." 7 Some then shall be judging with the Lord: but others to be judged, but to be placed on the right hand. For that there will be cer- tain judging with the Lord, we have most evi- dent testimony, which I have but now quoted: " Ye shall sit upon twelve thrones, judging the twelve tribes of Israel."...
9. But what the Lord did after His resurrec- tion, signified what is to be to us after our res- urrection, in that number of the kingdom of heaven, where shall be no bad man...Lastly, those seven thousand of whom reply was made to Elias, " I have left me seven thousand men that have not bowed knees before Baal," 8 far exceed that number of fishes. Therefore the hundred ■ Al. "he doth." * Matt. iii. 10. ' Matt. xix. 28.
* 1 Kings xix. iS.
3 Rom. xi. tg. 6 Matt. xix. 31.
and fifty- three fishes' doth not alone express just such a number of saints, but Scripture doth ex- press the whole number of saints and righteous men by so great a number for a particular reason; to wit, in order that in those hundred and fifty-three all may be understood that per- tain to the resurrection to eternal life. For the Law hath ten commandments: IO but the Spirit of Grace, through which alone the Law is ful- filled," is called sevenfold. The number then must be examined, what mean ten and seven: ten in commandments, seven in the grace of the Holy Spirit: by which grace the commandments are fulfilled. Ten then and seven contain all that pertain to the resurrection, to the right hand, to the kingdom of heaven, to life eternal, that is, they that fulfil the Law by the Grace of the Spirit, not as it were by their own work or their own merit. But ten and seven, if thou countest from one unto seventeen, by adding all the numbers by steps, so that to one thou may- est add two, add three, add four, that they may become ten, by adding five that they may be- come fifteen, by adding six that they may become twenty-one, by adding seven that they may be- come twenty-eight, by adding eight that they may become thirty-six, by adding nine that they may become forty-five, by adding ten that they may become fifty-five, by adding eleven that they may become sixty- six, by adding twelve that they may become seventy-eight, by adding thirteen that they may become ninety-one, by adding fourteen that they may become one hun- dred and five, by adding fifteen that they may become one hundred and twenty, by adding six- teen that they may become one hundred and thirty-six, by adding seventeen, make up one hundred and fifty-three, thou wilt find a vast number of all saints to belong to this number of a few fishes. In like manner then as in five virgins, countless virgins; as in five brethren of him that was tormented in hell, thousands of the people of the Jews; as in the number of one hundred and fifty-three fishes, thousands of thousands of saints: so in twelve thrones, not twelve men, but great is the number of the per- fect."
10. But I see what is next required of us; in like manner as in the case of the five virgins, a reason was given why many should belong to five, and why to those five many Jews, and why to a hundred and fifty-three many perfect — to show why and how to the twelve thrones not twelve men, but many belong. What mean the twelve thrones, which signify all men every- 9 John xxi. 11.
10 Deut. iv. 13.
11 Isa. xi. 3, 3. 12 [That there is ground for all this regard to numbers, fanciful though it seems, has been demonstrated. See Dan. viii. 13; also note 1, p. 514, vol. ii. A. N. F. Compare margin of our English Version on the text of Daniel: Heb. Palmom, " the Wonderful Num- bcrer," See Dr. Mahan's " Palmoni," Ed. New York, 1863. — C.J 182 THE WORKS OF ST. AUGUSTIN.
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where that have been enabled to be so perfect as they must be perfect, to whom it is said, " Ye shall sit over the twelve tribes of Israel "? ' And why do all men everywhere belong to the num- ber twelve? Because the very " everywhere " which we say, we say of the whole world: but the compass of lands is contained in four par- ticular quarters, East, West, South, and North: from all these quarters they being called in the Trinity and made perfect in the faith and precept of the Trinity, — seeing that three times four are twelve, ye perceive wherefore the saints be- long to the whole world; they that shall sit upon twelve thrones to judge the twelve tribes of Israel, since the twelve tribes of Israel, also, are the twelve tribes of the whole of Israel. For like as they that are to judge are from the whole world, so also they that are to be judged are from the whole world. The Apostle Paul of himself, when he was reproving believing lay- men, because they referred not their causes to the Church, but dragged them with whom they had matters before the public, said, " Know ye not that we shall judge Angels?"2 See after what sort He hath made Himself judge: not only himself, but also all that judge aright in the Church.
1 1. Since then it is evident, that many are to judge with the Lord, but that others are to be judged, not however on equality, but according to their deserts; He will come with all His Angels,3 when before Him shall be gathered all nations, and among all the Angels are to be reckoned those that have been made so perfect, that sitting upon twelve thrones they judge the twelve tribes of Israel. For men are called Angels: the Apostle saith of himself, " As an angel of God ye received me." 4 Of John Bap- tist it is said, "Behold, I send My Angel be- fore Thy face, that shall prepare Thy way before Thee." s Therefore, coming with all Angels, together with Him He shall have the Saints also. For plainly saith Isaias also, " He shall come to judgment with the elders of the people." 6 Those " elders of the people," then, those but now named Angels, those thousands of many men made perfect coming from the whole world, are called Heaven. But the others are called earth, yet fruitful. Which is the earth that is fruitful? That which is to be set on the right hand, unto which it shall be said, " I was an hun- gred, and ye gave Me to eat: " 7 truly fruitful earth in which the Apostle doth joy, when they sent to him to supply his necessities: " Not because I ask a gift," he saith, " but I require fruit." 8 And he giveth thanks, saying, " Because at length ye have budded forth again to be thoughtful for * Gal. iv. 14. * Mai. iii. 1; Matt. xi. 10.
* Ua. iii. 14. 1 Matt. xxv. 33. ' Phil. iv. 17.
me." 9 He saith, " Ye have budded forth again," as to trees which had withered away with a kind of barrenness. Therefore the Lord coming to judgment (that we may now hear the Psalm, brethren), He will do what? "He will call the heaven from above " (ver. 4). The heaven, all the Saints, those made perfect that shall judge, them He shall call from above, to be sitters with Him to judge the twelve tribes of Israel. For how shall " He call the heaven from above," when the heaven is always above? But those that He here calleth heaven, the same elsewhere He calleth heavens. What heavens? That tell out the glory of God: for, " The heavens tell out the glory of God: " '° whereof is said, " Into all the earth their sound hath gone forth, and into the ends of the world their words." For see the Lord severing in judgment: " He shall call the heaven from above and the earth, to sever His people." From whom but from evil men? Of whom here afterwards no mention is made, now as it were condemned to punish- ment. See these good men, and distinguish. " He shall call the heaven from above, and the earth, to sever His people." He calleth the eanh also, not however to be associated, but to be dissociated. For at first He called them together, " when the God of gods spake and called the world from the rising of the sun unto the going down," He had not yet severed: those servants had been sent to bid to the marriage," who had gathered good and bad. But when the God of gods shall come manifest and shall not keep silence, He shall so call the " heaven from above " that it may judge with Him. For what the heaven is, the heavens themselves are; just as what the earth is, the lands themselves, just as what the Church is, the Churches them- selves: " He shall call the heaven from above, and the earth, to sever His people." Now with the heaven He severeth the earth, that is, the heaven with Him doth sever the earth. How doth He sever the earth? In such sort that He setteth on the right hand some, others on the left. But to the earth severed, He saith what? " Come, ye blessed of My Father, receive the kingdom which was prepared for you from the beginning of the world. For I was an hungred, and ye gave me to eat," and so forth.
But they say, " When saw we Thee an hungred? " And He, " Inasmuch as ye have done it unto one of the least of Mine, ye have done it unto Me." I2 " He shall call therefore the heaven from above, and the earth, to sever His people."
12. "Gather to Him His righteous" (ver. 5). The voice divine and prophetic, seeing future things as if present doth exhort the Angels gath- ering. For He shall send His Angels, and before " Matt. xxv. 34, etc 11 Matt. xxii. 3.
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183 Him shall be gathered all nations.1 Gather to Him His righteous. What righteous men save those that live of faith and do works of mercy? For those works are works of righteousness. Thou hast the Gospel: " Beware of doing your righteousness before men to be seen of them."2 And as if it were inquired, What righteousness? " When therefore thou doest alms," He saith. Therefore alms He hath signified to be works of righteousness. Those very persons gather for His righteous: gather those that have had compassion on the " needy," that have con- sidered the needy and poor: 3 gather them, " The Lord preserve them, and make them to live; " "Gather to Him His righteous: who order His covenant above sacrifices: " that is, who think of His promises above those things which they work. For those things are sacrifices, God say- ing, " I will have mercy more than sacrifice." 4 "Who keep His covenant more than sacrifice."
13. "And the Heaven shall declare His righteousness" (ver. 6). Truly this righteous- ness of God to us the " heavens have declared," the Evangelists have foretold. Through them we have heard that some will be on the right hand, to whom the Householder saith, " Come, ye blessed of My Father, receive, s Receive what? "A kingdom." In return for what thing? "I was an hungred, and ye gave Me to eat." What so valueless, what so earthly, as to break bread to the hungry? At so much is valued the kingdom of heaven. " Break thy bread to the hungry, and the needy without covering bring into thy house; if thou seest one naked, clothe him."6 If thou hast not the means of breaking bread, hast not house into which thou mayest bring, hast not garment wherewith thou mayest cover: give a cup of cold water,7 cast two mites into the treasury.8 As much the widow doth buy with two mites, as Peter buyeth, by leaving the nets,9 as Zacchsus buyeth by giving half his goods.10 Of so much worth is all that thou hast. " The heavens shall declare His righteousness, for God is Judge." Truly judge not confounding but severing. For " the Lord knoweth them that are His." " Even if grains lie hid in the chaff, they are known to the husbandman. Let no one fear that he is a grain even among the chaff; the eyes of our winnower are not deceived. Fear not lest that tempest, which shall be round about Him, should confound thee with chaff. Certainly mighty will be the tempest; yet not one grain will it sweep from the side of the corn to the chaff: because not any rustic with three-pronged fork, but God, Three in One, is Judge. And the heavens shall 1 Matt. xxv. 32.
4 Hos. vi. 6; Matt. ix. i 6 Isa. lviii. 7.
9 Matt. iv. 20.
1 Matt. vi. 1.
declare His righteousness: for God is Judge. Let heavens go, let the heavens tell, into every land let their sound go out, and unto the ends of the world their words:,2 and let that body say, " From the ends of the world unto Thee have I cried, when my heart was in heaviness." '3 For now mingled it groaneth, divided it shall rejoice. Let it cry then and say, " Destroy not my soul with ungodly men, and with men of blood my life." '* He destroyeth not together, because God is Judge. Let it cry to Him and say, " Judge me, O Lord, and sever my cause from the nation unholy: " 's let it say, He shall do it: there shall be gathered to Him His righteous ones. He hath called the earth that He may sever His people.
14. "Hear, my people, and I will speak to thee" (ver. 7). He shall come and shall not keep silence; see how that even now, if ye hear, He is not silent. Hear, my people, and I will speak to thee. For if thou hearest not, I will not speak to thee. " Hear, and I will speak to thee." For if thou hearest not, even though I shall speak, it will not be to thee. When then shall I speak to thee? If thou hearest. When hearest thou? If thou art my people. For, " Hear, my people: " thou hearest not if thou art an alien people. " Hear, my people, and I will speak to thee: Israel, and I will testify to thee."...For "Thy God," is properly said to that man whom God doth keep more as one of His family, as though in His household, as though in His peculiar: " Thy God am I." What wilt thou more? Requirest thou a reward from God, so that God may give thee something; so that what He hath given thee may be thine own? Behold God Himself, who shall give, is thine own. What richer than He? Gifts thou wast desiring, thou hast the Giver Himself. " God, thy God, I am."
15. What He requireth of man, let us see; what tribute our God, our Emperor and our King doth enjoin us; since He hath willed to be our King, and hath willed us to be His province? Let us hear His injunctions. Let not a poor man tremble beneath the injunction of God: what God enjoineth to be given to Himself, He doth Himself first give that enjoineth: be ye only devoted. God doth not exact what He hath not given, and to all men hath given what He doth exact. For what doth He exact? Let us hear now: " I will not reprove thee because of thy sacrifices" (ver. 8). I will not say to thee, Wherefore hast thou not slain for me a fat bull? why hast thou not selected the best he-goat from thy flock? Wherefore doth that ram amble among thy sheep, and is not laid upon mine altar? I will not say, Examine thy fields and thy pen l6 " Ps. xix. 4. ss Ps. xxvi. 1.
" Ps. lxi. 3. ■» Curtt.
l* Ps. xxvi. 9.
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and thy walls, seeking what thou mayest give Me. " I will not reprove thee because of thy sacrifices." What then: Dost Thou not accept my sacrifices? " But thy holocausts are always in My sight " (ver. 9). Certain holocausts con- cerning which it is said in another Psalm, " If Thou hadst desired sacrifice, I would surely have given, with holocausts Thou wilt not be de- lighted: " ■ and again he turneth himself, " Sacri- fice to God is a troubled spirit, a heart broken and humbled God doth not despise." 2 Which be then holocausts that He despiseth not? Which holocausts that are always in His sight? " Kindly, O Lord," he saith, " deal in Thy good will with Sion, and be the walls of Jerusalem builded, then shalt Thou accept the sacrifice of righteousness, oblations, and holocausts." He saith that certain holocausts God will accept. But what is a holocaust? A whole consumed with fire: causis is burning, holon is whole: but a "holocaust" is a whole consumed with fire. There is a certain fire of most burning love: be the mind inflamed with love, let the same love hurry off the limbs to its use, let it not allow them to serve cupidity, in order that we may wholly glow with fire of divine love that will offer to God a holocaust. Such " holocausts of thine are in My sight always."
16. As yet that Israel perchance doth not un- derstand what are the holocausts thereof which He hath in His sight always, and is still think- ing of oxen, of sheep, of he-goats: let it not so think: " I will not accept calves of thy house." Holocausts I named; at once in mind and thought to earthly flocks thou wast running, therefrom thou wast selecting for Me some fat thing: " I will not accept calves of thy house." He is foretelling the New Testament, wherein all those sacrifices have ceased. For they were then foretelling a certain Sacrifice which was to be, with the Blood whereof we should be cleansed. " I will not accept calves of thy house, nor he-goats of thy flocks."
1 7. " For mine are all the beasts of the wood" (ver. 10). Why should I ask of thee what I have made? Is it more thine, to whom I have given it to possess, than Mine, who have made it? " For mine are all the beasts of the wood." But perchance that Israel saith, The beasts are God's, those wild beasts which I en- close not in my pen, which I bind not to my stall; but this ox and sheep and he-goat — these are mine own. " Cattle on the mountain, and oxen." } Mine are those which thou pos- sessest not, Mine are these which thou possess- est. For if thou art My servant, the whole of thy property is Mine. For it cannot be, that that is the property of the master which the ser- 1 P». li. 16.
* Ox!, hss. add " are Mine."
* Ps. li. 17.
vant hath gotten to himself, and yet that not be the property of the Master which the Master Himself hath created for the servant. Therefore Mine are the beasts of the wood which thou hast not taken; Mine are also the cattle on the mountains which are thine, and the oxen which are at thy stall: all are Mine own, for I have created them.
18. " I know all the winged creatures of heaven" (ver. n). How doth He know? He hath weighed them, hath counted. Which of us knoweth all the winged creatures of heaven? But even though to some man God give knowledge of all the winged creatures of heaven, He doth not Himself know in the same manner as He giveth man to know. One thing is God's knowledge, another man's: in like manner as there is one possession of God's, an- other of man's: that is, God's possessing is one thing, man's another. For what thou possessest thou hast not wholly in thy power, or else thy ox, so long as it liveth, is in thy power; so as that it either die not, or be not to be fed. With whom there is the highest power, there is high- est and most secret cognition. Let us ascribe this to God, while praising God. Let us not dare to say, How knoweth God? Do not, I pray you, brethren, of me expect this, that I should unfold to you, how God doth know: this only I say, He doth not so know as a man, He doth not so know as an Angel: and how He knoweth I dare not say, because also I cannot ken. One thing, nevertheless, I ken, that even before all the winged creatures of heaven were, God knew that which He was to create. What is that knowledge? O man, thou beginnest to see, after that thou hadst been formed, after that thou hadst received sense of seeing. These fowls sprung of the water at the word of God, saying, "Let the waters bring forth fowls."4 Whereby did God know the things which He commanded the water to bear forth? Now surely He knew what He had created, and before He created He knew. So great then is the knowledge of God, so that with Himself they were in a certain ineffable manner before they were created: and of thee doth He expect to receive what He had, before He created? "I know all the winged creatures of heaven," which thou to Me canst not give. The things which thou wast about to slay for Me, I know all: not because I made I know, but in order that I might make. " And the beauty of the field is with Me." The fairness of the field, the abundance of all things engendering upon earth, " is with Me," He saith. How with Him? Were they so, even before they were made? Yea, for with Him were all things to come, and * Gen. i. ao.
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185 with Him are all things by-gone: things to come in such sort, that there be not withdrawn from Him all things by-gone. With Him are all things by a certain cognition of the ineffable wis- dom of God residing in the Word, and the ' Word Himself is all things. Is not the beauty of the field in a manner with Him, inasmuch as He is everywhere, and Himself hath said, " Heaven and earth I fill "? 2 What with Him is not, of whom it is said, " If I shall have as- cended into heaven, Thou art there; and if I shall have descended into hell, Thou art pres- ent"?3 With Him is the whole: but it is not so with Him as that He doth suffer any contam- ination from those things which He hath created, or any want of them. For with thee, perchance, is a pillar near which thou art standing, and when thou art weary, thou leanest against it. Thou needest that which is with thee, God need- eth not the field which is with Him. With Him is field, with Him beauty of earth, with Him beauty of heaven, with Him all winged crea- tures, because He is Himself everywhere. And wherefore are all things near Him? Because even before that all things were, or were created, to Him were known all things.