a sort of human infirmity he hath sunk. He hath seen himself now begin to be pierced through with an evil suggestion of the devil, to bring on hatred against his enemies: wrestling against hatred in order to perfect love herself, in the very fight, and in the wrestling, he hath been troubled. For there is his voice in another Psalm, " Mine eye hath been troubled, because of anger." And what followeth there? "I have waxen old among all mine enemies." IO As if in storm and waves he were beginning to sink, like 9 Luke vi. 37.
>° Pj. ti 7.
Psalm LV.]
ON THE PSALMS.
211 Peter.1 For he doth trample the waves of this world, that loveth enemies. Christ on the sea was walking fearless, from whose heart there could not by any means be taken away the love of an enemy, who hanging on the Cross did say, " Father, forgive them, for they know not what they do." 2 Peter too would walk. He as Head, Peter as Body: because, "Upon this rock," He saith, "I will build My Church." 3 He was bidden to walk, and he was walking by the Grace of Him bidding, not by his own strength. But when he saw the wind mighty, he feared; and then he began to sink, being troubled in his ex- ercise. By what mighty wind? " By the voice of the enemy, and by the tribulation of the sin- ner " (ver. 3). Therefore, in the same manner as he cried out on the waves, " Lord, I perish, save me," ' a similar voice from this man hath preceded, "Hearken unto me." Wherefore? For what sufferest thou? Of what dost thou groan? " I have been made sad in my exercise." To be exercised indeed among evil men Thou hast set me, but too much they have risen up, beyond my powers: calm Thou one troubled, stretch forth a hand to one sinking. " For they have brought down upon me iniquity, and in anger they were shadowing me." Ye have heard of waves and winds: one as it were humbled they were insulting, and he was praying: on every side against him with the roar of insult they were raging, but he within was calling upon Him whom they did not see...
6. But this man being troubled and made sad was praying, his eye being disturbed as it were on account of anger.4 But the anger of a brother if it shall have been inveterate is then hatred. Anger doth trouble the eye, hatred doth quench it: anger is a straw, hatred is. a beam. Some- times thou hatest and chidest an angry man: in thee is hatred, in him whom thou chidest anger: with reason to thee is said, " Cast out first the beam from thine own eye, and so thou shalt see to cast out the straw from thy brother's eye." 5 For that ye may know how much difference there is between anger and hatred: day by day men are angry with their sons, show me them that hate their6 sons! This man being troubled was praying even when made sad, wrestling against all revilings of all revilers; not in order that he might conquer any one of them by giving back reviling, but that he might not hate any one of them. Hence he prayeth, hence asketh: " From the voice of the enemy and from the tribulation of the sinner." " My heart hath been troubled in me" (ver. 4). This is the same as elsewhere hath been said, " Mine eye because of anger hath been troubled." * And if eye hath been troubled, 1 Matt. xiv. 30. 2 Luke xxiii. 34.
* Ps. vi. 7. 5 Matt. vii. 5.
6 Oxf. mss. " him that hateth."
3 Matt. xvi. 18.
what followeth? " And fear of death hath fallen upon me." Our life is love: if life is love, death is hatred. When a man hath begun to fear lest he should hate him that he was loving, it is death he is fearing; and a sharper death, and a more inward death, whereby soul is killed, not body. Thou didst mind a man raging against thee; what was he to do, against whom thine own Lord had given thee security, saying, " Fear not them that kill the body "?7 He by raging killeth body, thou by keeping hatred hast killed soul; and he the body of another, thou thine own soul. " Fear," therefore, " of death hath fallen upon me."
7. " Fearfulness and trembling have come upon me, and darkness hath covered me " (ver. 5). "And I have said," " He that hateth his brother, is in darkness until now." 8 If love is light, hatred is darkness. And what saith to himself one set in that weakness and troubled in that exercise? " Who shall give me wings as to a dove, and I shall fly and shall rest? " (ver. 6). Either for death he was wishing, or for solitude he was longing. So long, he saith, as this is the work with me, as this command is given me, that I should love enemies, the revilings of these men, increasing and shadowing me, do derange mine eye, perturb my sight, penetrate my heart, slay my soul. I could wish to depart, but ' weak I am, iest by abiding I should add sins to sins: or at least may I be separated for a little space from mankind, lest my wound suffer from fre- quent blows, in order that when it hath been made whole it may be brought back to the exer- cise. This is what takes place, brethren, and there ariseth ofttimes in the mind of the servant of God a longing for solitude, for no other reason than because of the multitude of tribulations and scandals, and he saith, " Who shall give me wings?" Doth he find himself without wings, or rather with bound wings? If they are want- ing, be they given; if bound, be they loosed; because even he that looseth a bird's wings, either giveth, or giveth back to it its wings. For it had not as though its own them, wherewith it could not fly. Bound wings make a burden. " Who," he saith, " shall give me wings as to a dove, and I shall fly and shall rest? " Shall rest, where? I have said there are two senses here: either, as saith the Apostle, " To be dissolved and to be with Christ, for it is by far the best thing." I0...Even he that amended cannot be, is thine, either by the fellowship of the human race, or ofttimes by Church Communion; he is within, what wilt thou do? whither wilt go? whither separate thyself, in order that these things thou mayest not suffer? But go to him, 1 Matt. x. j8. 9 Oxf. mss. " for as much as." »o Philip, i. 33.
8 i John ii. 9, ix.
212 THE WORKS OF ST. AUGUSTIN.
[Psalm LV.
speak, exhort, coax, threaten, reprove. I have done all things, whatever powers I had I have ex- pended and have drained, nothing I see have I prevailed; all my labour hath been spent out, sorrow hath remained. How then shall my heart rest from such men, except I say, " Who shall give me wings?" "As to a dove," how- ever, not as to a raven. A dove seeketh a flying away from troubles, but she loseth not love. For a dove as a type of love is set forth, and in her the plaint is loved. Nothing is so fond of plaints as a dove: day and night she com- plaineth, as though she were set here where she ought to complain. What then saith this lover? Revilings of men to bear I am unable, they roar, with frenzy are carried away, are inflamed with indignation, in anger they shadow ' me; to do good to them I am unable; O that I might rest somewhere, being separated from them in body, not in love; lest in me there should be troubled love itself: with my words and my speech no good can I do them, by praying for them per- chance I shall do good. These words men say, but ofttimes they are so bound, that to fly they are not able. For perchance they are not bound with any birdlime, but are bound by duty. But if they are bound with care and duty, and to leave it are unable, let them say, " I was wishing to be dissolved and to be with Christ, for it is by far the best thing: to abide in the flesh is ne- cessary because of you." 2 A dove bound back by affection, not by cupidity, was not able to fly away because of duty to be fulfilled, not because of little merit. Nevertheless a longing in heart must needs be; nor doth any man suffer this longing, but he that hath begun to walk in that narrow way: 3 in order that he may know that there are not wanting to the Church persecutions, even in this time, when a calm is seen in the Church, at least with respect to those persecu- tions which our Martyrs have suffered. But there are not wanting persecutions, because a true saying is this, " All that will godly to live in Christ, shall suffer persecution." 4...
8. " Behold I have gone afar fleeing, and have abode in the desert " (ver. 7). In what desert? Wherever thou shalt be, there will gather them together other men, the desert with thee they will seek, will attach themselves to thy life, thou canst not thrust back the society of brethren: there are mingled with thee also evil men; still exercise is thy due portion, " Behold I have gone afar, and have abode in the desert." In what desert? It is perchance in the conscience, whither no man entereth, where no one is with thee, where thou art and God. For if in the desert, in any place, what wilt thou do with men gathering themselves together? For thou wilt not be able to be separated from mankind, so long as among men thou livest.5...
9. " I was looking for him that should save me from weakness of mind and tempest " (ver. 8). Sea there is, tempest there is: nothing for thee remaineth but to cry out, " Lord, I perish." 6 Let Him stretch forth hand, who doth the waves tread fearlessly, let Him relieve thy dread, let Him confirm in Himself thy security, let Him speak to thee within, and say to thee, "Give heed to Me, what I have borne: " an evil brother perchance thou art suffering, or an enemy without art suffering; which of these have I not suffered? There roared without Jews, within a disciple was betraying. There rageth therefore tempest, but He doth save men from weakness of mind, and tempest. Per- chance thy ship is being troubled, because He in thee is sleeping. The sea was raging, the bark wherein the disciples were sailing was being tossed; but Christ was sleeping: at length it was seen by them that among them was sleep- ing the Ruler ' and Creator of winds; they drew near and awoke Christ;8 He commanded9 the winds, and there was a great calm. With rea- son then perchance thy heart is troubled, be- cause thou hast forgotten Him on whom thou hast believed: beyond endurance thou art suf- fering, because it hath not come into thy mind what for thee Christ hath borne. If unto thy mind cometh not Christ, He sleepeth: awake Christ, recall faith. For then in thee Christ is sleeping, if thou hast forgotten the sufferings of Christ: then in thee Christ is watching, if thou hast remembered the sufferings of Christ. But when with full heart thou shalt have considered what He hath suffered, wilt not thou too with equanimity endure? and perchance rejoicing, because thou hast been found in some likeness of the sufferings of thy King. When therefore on these things thinking thou hast begun to be comforted and to rejoice, He hath arisen, He hath commanded the winds; therefore there is a great calm. " I was looking for Him that should save me from weakness of mind and tempest."
10. " Sink, O Lord, and divide the tongues of them" (ver. 9). He is referring to men troubling him and shadowing him, and he hath wished this thing not of anger, brethren. They that have wickedly lifted up themselves, for them it is expedient that they be sunk. They that have wickedly conspired, it is expedient for them that their tongues should be divided: to good let them consent, and let their tongues agree together. But if to one purpose IO there were a whispering against me," he saith, all mine enes [Professor Cooke's Scientific Culture, pp. 291, 202. New York, 1885.— C] » Impcravit. "° In idipsum. » Ps. xli. 7.
Psalm LV.]
ON THE PSALMS.
213 mies, let them lose their " one purpose " in evil, divided be the tongues of them, let them not with themselves agree together. " Sink, O Lord, and divide the tongues of them." Wherefore " sink "? Because themselves they have lifted up. Wherefore " divide "? Because for an evil thing they have united. Recollect that tower of proud men made after the deluge: what said the proud men? Lest we perish in a deluge, let us make a lofty tower.' In pride they were think- ing themselves to be fortified, they builded up a lofty tower, and the Lord divided the tongues of them. Then they began not to understand one another; hence arose the beginning of many tongues. For before, one tongue there was: but one tongue for men agreeing was good, one tongue for humble men was good: but when that gathering together did into a union of pride fall headlong, God spared them; even though He divided the tongues, lest by understanding one another they should make a destructive unity. Through proud men, divided were the tongues; through humble Apostles, united were the tongues. Spirit of pride dispersed tongues, Spirit Holy united tongues. For when the Holy Spirit came upon the disciples, with the tongues of all men they spake,2 by all men they were understood: tongues dispersed, into one were united. Therefore if still they rage and are Gentiles, it is expedient for them divided to have their tongues. They would have one tongue; let them come to the Church; because even among the diversity of tongues of flesh, one is the tongue in faith of heart.
11. " For I have seen iniquity and contradic- tion in the city." With reason this man was seeking the desert, for he saw iniquity and con- tradiction in the city. There is a certain city turbulent: the same it was that was building a tower, the same was confounded and called Babylon, the same through innumerable nations dispersed: 3 thence is gathered the Church into the desert of a good conscience. For he saw contradiction in the city. "Christ cometh." — " What Christ? " thou contradictest. — " Son of God." — " And hath God a Son? " thou contra- dictest. — " He was born of a virgin, suffered, rose again." — "And whence is it possible for this to be done?" thou contradictest. — Give heed at least to the glory of the Cross itself. Now on the brow of kings that Cross hath been fixed, over which enemies insulted. The effect hath proved the virtue.4 It hath subdued the world, not with steel, but with wood. The wood of the Cross deserving of insults hath seemed to enemies, and before the wood itself standing they were wagging the head, and saying, " If Son of • Gen.
xi. 4.
2 Acts ii. 4.
3 Gen. xi. 0.
* Nearly all mss. " By effect prove the virtue ."-Bin.
God He is, let Him come down from the Cross." 5 He was stretching forth His hands to a people unbelieving and contradicting. For if just he is that of faith liveth,5 unjust he is that hath not faith. By that which here he saith " iniquity," I understand unbelief. The Lord therefore was seeing in the city iniquity and con- tradiction, and was stretching forth His hands to a people unbelieving and contradicting: and nevertheless waiting for these same, He was say- ing, " Father, forgive them, for they know not what they do." 7 Even now indeed there rage the remnant of that city, even now they contra- dict. From the brows of all men now He is stretching forth hands to the remnant unbelieving and contradicting.
12. " Day and night there will compass it upon the walls thereof iniquity, and labour." 8 " Upon the walls thereof; " upon the fortifications there- of, holding as it were the heads thereof, the noble men thereof. If that noble man were a Christian, not one would remain a pagan! Oft- times men say, " no one would remain a pagan, if he were a Christian." Ofttimes men say, "If he too were made a Christian, who would remain a pagan? " Because therefore not yet they are made Christians, as if walls they are of that city unbelieving and contradicting. How long shall these walls stand? Not always shall they stand. The Ark is going around the walls of Jericho: there shall come a time at the seventh going round of the Ark, when all the walls of the city unbelieving and contradicting shall fall.' Until it come to pass, this man is being troubled in his exercise; and enduring the remains of men con- tradicting, he would choose wings for flying away, would choose the rest of the desert. Yea let him continue amid men contradicting, let him endure menaces, drink revilings, and look for Him that will save him from weakness of mind and tem- pest: let him look upon the Head, the pattern for his life,10 let him be made calm in hope, even if he is troubled in fact. " Day and night there will compass it upon the walls thereof iniquity; and labour in the midst thereof and injustice." And for this reason labour is there, because in- iquity is there: because injustice is there, there- fore also labour is there. But let them hear him stretching forth hands. " Come unto Me, all ye that labour." " Ye cry, ye contradict, ye revile: He on the contrary, " Come unto Me, all ye that labour," in your pride, and ye shall rest in My humility. " Learn of Me," He saith, " for meek I am and humble in heart, and ye shall find rest unto your souls." " For whence do they labour, but because they are not meek and humble in * Matt, xxvii. 40. 7 Luke xxiii. 34. 9 Josh. vi. 5. 11 Matt. xi. 28.
6 Rom. i. 17.
8 Oxf. mss. omit ' 10 Or, " way." 12 Matt. xi. 39.
and labour.'
214 THE WORKS OF ST. AUGUSTIN.
[Psalm LV.
heart? God humble was made, let man blush to be proud.
13. " There hath not failed from the streets thereof usury and deceit" (ver. 11). Usury and deceit are not hidden at least, because they are evil things, but in public they rage. For he that in his house doth any evil thing, however for his evil thing doth blush: " In the streets thereof usury and deceit." Money-lending' even hath a profession, Money-lending also is called a science; a corporation is spoken of, a corporation as if necessary to the state, and of its profession it payeth revenue; so entirely indeed in the streets is that which should have been hidden. There is also another usury worse, when thou forgivest not that which to thee is owed; and the eye is disturbed in that verse of the prayer, " Forgive us our debts — as we too forgive our debtors."2 For what there wilt thou do, when thou art going to pray, and coming to that same verse? An insulting word thou hast heard: thou wouldest exact the pun- ishment of condemnation. Do but consent to exact just so much as thou hast given, thou usurer of injuries! With the fist thou hast been smitten, slaying thou seekest. Evil usury! How wilt thou go to prayer? If thou shalt have left praying, which way wilt thou come round unto the Lord? Behold thou wilt say: " Our Father which art in heaven, hallowed be Thy Name, Thy kingdom come, Thy will be done, as in heaven so on earth." Thou wilt say, " Our daily bread give us to-day." Thou wilt come to, " Forgive us our debts, as we also forgive our debtors." 3 Even in that evil city let there abound these usuries; let them not enter the walls where the breast is smitten! What wilt thou do? because there thou and that verse are 4 in the midst? Petitions for thee hath a heavenly Lawyer composed.5 He that knew what used there to be done, said to thee, " Otherwise thou shalt not obtain." " Verily, verily, I say unto you, that if ye shall have forgiven men sins, they shall be forgiven you; but if ye shall not have forgiven sins unto men, neither will your Father forgive you." 6 Who saith this? He that knoweth what there is being done, in the place whereat thou art standing to make request. See how Him- self hath willed to be thy Advocate; Himself thy Counsellor,' Himself the Assessor of the Father, Himself thy Judge hath said, " Otherwise thou shalt not receive." What wilt thou do? Thou wilt not receive, unless thou shalt speak; wilt not receive if falsely thou shalt speak. There- fore either thou must do and speak, or else what thou askest thou wilt not earn; because 2 Matt. vi. la. So Oxl. mss. s Matt. vi. 9-13. * Oxf. mss. " Where thou and that verse are there." I See Tract. 7, On the Gospel of St. John, { it.
6 Matt. vi. 14. 7 Juritperitut: /.«., lawyer.
they that this do not do, are in the midst of those evil usuries. Be they engaged therein, that yet do idols either adore or desire: do not thou, O people of God, do not thou, O people of Christ, do not thou the Body of Him the Head! Give heed to the bond 8 of thy peace, give heed to the promise of thy life. For what doth it profit thee, that thou exactest for injuries which thou hast endured? doth vengeance refresh thee? Therefore, over the evil of another shalt thou rejoice? Thou hast suffered evil; par- don thou; be not ye two.9...
14. " For if an enemy had upbraided me " (ver. 12). And indeed above he was " troubled in his exercise " by the voice of the enemy and by the tribulation of the sinner, perhaps being placed in that city, that proud city that was building a tower, which was "sunk,"10 that divided might be the tongues: give heed to his inward groaning because of perils from false brethren. " For if an enemy had upbraided me, I would have undergone it assuredly, and if he that did hate me had over me spoken great words," that is, through pride had on me tram- pled, did magnify himself above me, did threaten me all in his power: " I would hide myself assuredly from him." From him that is abroad, thou wouldest hide thyself where? Amid those that are within. But now see whether anything else remaineth, but that thou seek solitude. " But thou," he saith, " man of one mind, my guide and my friend " (ver. 13). Perchance sometimes good counsel thou hast given, perchance sometimes thou hast gone before me, and some wholesome advice thou hast given me: in the Church of God together we have been. " But thou,...that together with me didst take sweet morsels" (ver. 14). What are the sweet morsels? Not all they that are present know: but let them not be soured that do know, in order that they may be able to say to them that as yet know not: " Taste ye and see, how sweet is the Lord." " "In the House of God we have walked with consent." Whence then dissension? Thou that wast within, hast become one without. He hath walked with me in the House of God with consent: another house hath he set up against the House of God. Wherefore hath that been forsaken, wherein we have walked with consent?,2 wherefore hath that been deserted, wherein together we did take sweet morsels?
15. "Let there come death upon them, and let them go down unto Hell living" (ver. 15). How hath he cited and hath made us call to mind that first beginning of schism, when in that first people of the Jews certain proud men • Vinculum. 9 i./., evil men.
■° mss. suhmersa (not tulrtria), alluding to ver. q. — Ben. 11 Ps. xxxiv. 8. •* Against the Donatists.
Psalm LV.]
ON THE PSALMS.
215 separated themselves, and would without have sacrificed? A new death upon them came: the earth opened herself, and swallowed them up alive. ' " Let there come," he saith, " death upon them, and let them go down into Hell living." What is " living "? knowing that they are perish- ing, and yet perishing. Hear of living men per- ishing and being swallowed up in a gulf of the earth, that is, being swallowed up in the vo- raciousness of earthly desires.2 Thou sayest to a man, What aileth thee, brother? Brethren we are, one God we invoke, in one Christ we be- lieve, one Gospel we hear, one Psalm we sing, one Amen we respond, one Hallelujah we sound, one Easter we celebrate: why art thou without and I am within? Ofttimes one straitened, and perceiving how true are the charges which are made, saith, May God requite our ancestors! Therefore alive he perisheth. In the next place thou continuest and thus givest warning. At least let the evil of separation stand alone, why dost thou adjoin thereto that of rebaptism? Acknowledge in me what thou hast; and if thou hatest me, spare thou Christ in me. And this evil thing doth frequently and very greatly dis- please them...Because they themselves have the Scriptures in their hands, and know well by