12...Let your Love see the Lord speak- ing to us, and exhorting us by His example: " A trap 5 they have prepared for My feet, and have bowed down My Soul" (ver. 7). They wished to bring It down as if from Heaven, and to the lower places to weigh It down: " They have bowed My Soul: they have digged before My face a pit and themselves have fallen into it." Me have they hurt, or themselves? Behold He hath been exalted above the Heavens, God, and behold above all the earth the Glory of the Same: the kingdom of Christ we see, where is the kingdom of the Jews? Since therefore they did that which to have done they ought not, there hath been done in their case that which to have suffered they ought: themselves have dug a ditch, and themselves have fallen into it. For their persecuting Christ, to Christ did no hurt, but to themselves did hurt. And do not sup- pose, brethren, that themselves alone hath this befallen. Every one that prepareth a pit for his brother, it must needs be that himself fall into it...
13. But the patience of good men with prep- aration of heart accepteth the will of God: and glorieth in tribulations, saying that which fol- loweth: " Prepared is my heart, O God, I will sing and play " (ver. 8). What hath he done to me? He hath prepared a pit, my heart is pre- pared. He hath prepared pit to deceive, shall I not prepare heart to suffer? He hath prepared pit to oppress, shall I not prepare heart to en- dure? Therefore he shall fall into it, but I will sing and play. Hear the heart prepared in an Apostle, because he hath imitated his Lord: " We glory," he saith, " in tribulations: because tribulation worketh patience: patience proba- tion, probation hope, but hope maketh not ashamed: because the love of God is shed abroad in our hearts through the Holy Spirit, which hath been given to us." 7 He was in oppressions, in chains, in prisons, in stripes, in hunger and thirst, in cold and nakedness,8 in every wasting of toils and pains, and he was saying, "We glory in tribulations." Whence, but that prepared was his heart? Therefore he was sing- ing and playing.
14. " Rise up, my glory" (ver. 9). He that had fled from the face of Saul into a cavern, saith, " Rise up, my glory: " glorified be Jesus after His Passion. " Rise up, psaltery and harp." He calleth upon what to rise? Two organs I see: but Body of Christ one I see, one flesh hath risen again, and two organs have risen. The one organ then is the psaltery, the other the harp. Organs 9 is the word used for 6 Muscipulanu. 9 Organa.
1 Rom. v. 3.
8 3 Cor. xi. 37.
Psalm LVIII.]
ON THE PSALMS.
229 all instruments of musicians. Not only is that called an organ, which is great, and blown into with bellows; ' but whatsoever is adapted to playing and is corporeal, whereof for an instru- ment the player maketh use, is said to be an organ. But distinguished from one another are these organs.2...What therefore do these two organs figure to us? For Christ the Lord our God is waking up His psaltery and His harp; and He saith, " I will rise up at the dawn." I suppose that here ye now perceive the Lord rising. We have read thereof in the Gospel: 3 see the hour of the Resurrection. How long through shadows was Christ being sought? He hath shone, be He acknowledged; " at the dawn" He rose again. But what is psaltery? what is harp? Through His flesh two kinds of deeds the Lord hath wrought, miracles and suf- ferings: miracles from above have been, suffer- ings from below have been. But those miracles which He did were divine; but through Body He did them, through flesh He did them. The flesh therefore working things divine, is the psaltery: the flesh suffering things human is the harp. Let the psaltery sound, let the blind be enlightened, let the deaf hear, let the paralytics be braced to strength, the lame walk, the sick rise up, the dead rise again; this is the sound of the Psaltery. Let there sound also the harp, let Him hunger, thirst, sleep, be held, scourged, derided, crucified, buried. When therefore thou seest in that Flesh certain things to have sounded from above, certain things from the lower part, one flesh hath risen again, and in one flesh we acknowledge both psaltery and harp. And these two kinds of things done have fulfilled the Gos- pel, and it is preached in the nations: for both the miracles and the sufferings of the Lord are preached.
15. Therefore there hath risen psaltery and harp in the dawn, and he confesseth to the Lord; and saith what? "I will confess to Thee among the peoples, O Lord, and will play to Thee among the nations: for magnified even unto the Heavens hath been Thy mercy, and even unto the clouds Thy truth" (ver. 10). Heavens above clouds, and clouds below heavens: and nevertheless to this nearest heaven belong clouds. But sometimes clouds rest upon the mountains, even so far in the nearest air are they rolled. But a Heaven above there is, the habi- tations of Angels, Thrones, Dominions, Princi- palities, Powers. This therefore may perchance seem to be what should have been said: " Unto the Heavens Thy truth, and even unto the clouds 1 [Of which see a primitive example in Parker's Glossary of Architecture (vol. i. p 264), Oxford, 1845. The use of organs in churches is very modern. The Greeks exclude them still. St. Thomas Aquinas testifies their non-use in the Latin churches in the thirteenth century. — C] Thy mercy." For in Heaven Angels praise God, seeing the very form of truth, without any darkness of vision, without any admixture of un- reality: they see, love, praise, are not wearied. There is truth: but here in our own misery surely there is mercy. For to a miserable one rrtust be rendered mercy. For there is no need of mercy above, where is no miserable one. I have said this because that it seemeth as though it might have been more fittingly said, " Magnified even unto the Heavens hath been Thy truth, and even unto the clouds Thy mercy." For " clouds " we understand to be preachers of truth, men bearing that flesh in a manner dark, whence God both gleameth in miracles, and thundereth in precepts.4...Glory to our Lord, and to the Mercy of the Same, and to the Truth of the Same, because neither hath He forsaken by mercy to make us blessed through His Grace, nor defrauded us of truth: because first Truth veiled in flesh came to us and healed through His flesh the interior eye of our heart, in order that hereafter face to face we may be able to see It.5 Giving therefore to Him thanks, let us say with the same Psalm the last verses, which sometime since too I have said, " Be Thou exalted above the Heavens, O God, and above all the earth Thy glory " (ver. 1 1 ). For this to Him the Prophet said so many years before; this now we see; this therefore let us also say.
PSALM LVIII.6 1. The words which we have sung must be rather hearkened to by us, than proclaimed. For to all men as it were in an assemblage of mankind, the Truth crieth, " If truly indeed justice ye speak, judge right things, ye sons of men" (ver. i). For to what unjust man is it not an easy thing to speak justice? or what man if questioned about justice, when he haih not a cause, would not easily answer what is just? In- asmuch as the hand of our Maker in our very hearts hath written this truth, "That which to thyself thou wouldest not have done, do not thou to another." 7 Of this truth, even before that the Law was given, no one was suffered to be igno- rant, in order that there might be some rule whereby might be judged even those to whom Law had not been given.8 But lest men should complain that something had been wanting for them, there hath been written also in tables that 6 Lat. LVII. Sermon to the Commonalty, wherein everywhere he confuteth the Donatists.
7 Tob. iv. 15.
8 [Matt. vii. 12. The quotation from the father of Tobias shows this maxim, negative in its form, and reflecting the Mosaic law, which " made nothing perfect." It was probably Noahic, and was therefore known to Gentilism, as e.g. to Confucius. The glory ol " the Golden Rule" is not merely that it gives a positive form to this law: Christ made it the energetic and characteristic principle of His Church towards humanity, and of all Christians towards all men. — C] 230 THE WORKS OF ST. AUGUSTIN.
[Psalm LVIII.
which in their hearts they read not. For it was not that they had it not written, but read it they would not. There hath been set before their eyes that which in their conscience to see they would be compelled; and as if from without the voice of God were brought to them, to his own inward parts hath man been thus driven, the Scripture saying, " For in the thoughts of the ungodly man there will be questioning." ' Where questioning is, there is law. But because men, desiring those things which are without, even from themselves have become exiles, there hath been given also a written law: not because in hearts it had not been written, but because thou wast a deserter from thy heart, thou art seized by Him that is everywhere, and to thyself within art called back. Therefore the written law, what crieth it, to those that have deserted the law written in their hearts?2 " Return ye transgressors to the heart." 3 For who hath taught thee, that thou wouldest have no other man draw near thy wife? Who hath taught thee, that thou wouldest not have a theft committed upon thee? Who hath taught thee, that thou wouldest not suffer wrong, and whatever other thing either universally or particularly might be spoken of? For many things there are, of which severally if questioned men with loud voice would answer, that they would not suffer. Come, if thou art not willing to suffer these things, art thou by any means the only man? dost thou not live in the fellowship of mankind? He that together with thee hath been made, is thy fellow; and all men have been made after the image of God,4 unless with earthly covetings they efface that which He hath formed. That which therefore to thyself thou wilt not have to be done, do not thou to another. For thou judgest that there is evil in that, which to suffer thou art not willing: and this thing thou art constrained to know by an inward law; that in thy very heart is written. Thou wast doing somewhat, and there was a cry raised in thy hands: how art thou constrained to return to thy heart when this thing thou sufferest in the hands of others? Is theft a good thing? No! I ask, is adultery a good thing? All cry, No I Is man-slaying a good thing? All cry, that they abhor it. Is coveting the property of a neigh- bour a good thing? No! is the voice of all men. Or if yet thou confessest not, there draweth near one that coveteth thy property: be pleased to answer what thou wilt have. All men therefore, when of these things questioned, cry that these things are not good. Again, of doing kindnesses, not only of not hurting, but also of conferring and distributing, any hungry soul is questioned thus: " thou sufferest hunger, another man hath bread, and there is abundance with him beyond • Wild. i. 9.
* Gen. i. a6.
* Rom. ii. 15.
> Iu. xlvi. 8.
sufficiency, he knoweth thee to want, he giveth not: it displeaseth thee when hungering, let it displease thee when full also, when of another's hungering thou shalt have known. A stranger wanting shelter cometh into thy country, he is not taken in: he then crieth that inhuman is that city, at once among barbarians he might have found a home. He feeleth the injustice be- cause he suffereth; thou perchance feelest not, but it is meet that thou imagine thyself also a stranger; and that thou see in what manner he will have displeased thee, who shall not have given that, which thou in thy country wilt not give to a stranger." I ask all men. True are these things? True. Just are these things? Just. But hear ye the Psalm. " If truly there- fore justice ye speak, judge right things, ye sons of men." Be it not a justice of lips, but also of deeds. For if thou actest otherwise than thou speakest, good things thou speakest, and ill thou judgest...
2. But now to the present case let us come, if ye please. For the voice is that sweet voice, so well known to the ears of the Church, the voice of our Lord Jesus Christ, and the voice of His Body, the voice of the Church toiling, sojourning upon earth, living amid the perils of men speaking evil and of men flattering. Thou wilt not fear a threatener, if thou lovest not a flatterer. He therefore, of whom this is the voice, hath observed and hath seen, that all men speak justice. For what man doth dare not to speak it, lest he be called unjust? When, there- fore, as though he were hearing the voices of all men, and were observing the lips of all men, he cried out to them, " If truly indeed justice ye speak," — if not falsely justice ye speak, if not one thing on lips doth sound, whilst another thing is concealed in hearts, — "judge right things, ye sons of men." Hear out of the Gos- pel His own voice, the very same as is in this Psalm: " Hypocrites," saith the Lord to the Pharisees, " how are ye able good things to speak, when ye are evil men?" " Either make the tree good, and the fruit thereof good: or make the tree evil, and the fruit thereof evil." s Why wilt thou whiten thee, wall of mud? I know thy inward parts, I am not deceived by thy covering: I know what thou holdest forth, I know what thou coverest. " For there was no need for Him, that any one to Him should bear testimony of man: for He knew Himself what was in man." 6 For He knew what was in man, who had made man, and who had been made Man, in order that He might seek man...
3. But now ye do what? Why these things to you do I speak? " Because in heart iniqui- ties ye work on earth " (ver. 2). Iniquities per- 6 John ii. 25.
Psalm LVIII.]
ON THE PSALMS.
231 chance in heart alone? Hear what followeth: both their heart hands do follow, and their heart hands do serve, the thing is thought of, and it is done; or else it is not done, not because we would not, but because we could not, Whatever THOU WILLEST AND CANST NOT, FOR DONE GOD doth count it. " For in heart Iniquities ye work on earth." What next? " Iniquities your hands knit together." What is, " knit to- gether "? From sin, sin, and to sin, sin, because of sin. What is this? A theft a man hath com- mitted, a sin it is: he hath been seen, he seeketh to slay him by whom he hath been seen: there hath been knit together sin with sin: God hath permitted him in His hidden judgment to slay that man whom he hath willed to slay: he per- ceiveth that the thing is known, he seeketh to slay a second also; he hath knit together a third sin: while these things he is planning, perchance that he may not be found out, or that he may not be convicted of having done it, he con- sulted! an astrologer; there is added a fourth sin: the astrologer answereth perchance with some hard and evil responses, he runneth to a soothsayer, that expiation may be made; the soothsayer maketh answer that he is not able to expiate: a magician is sought. And who could enumerate those sins which are knit together with sins? " Iniquities your hands do knit to- gether." So long as thou knittest together, thou bindest sin upon sin. Loose thyself from sins. But I am not able, thou sayest. Cry to Him.
" Unhappy man I, who shall deliver me from the body of this death? " ' For there shall come the Grace of God, so that righteousness shall be thy delight, as much as thou didst delight in iniq- uity; and thou, a man that out of bonds hast been loosed, shalt cry out to God, " Thou hast broken asunder my bonds." 2 " Thou hast broken asunder my bonds," is what else but, " Thou hast remitted my sins "? Hear why chains they are: the Scripture maketh answer, " with the chains of his sins each one is bound fast."3 Not only bonds, but chains 4 also they are. Chains are those which are made by twisting in: that is, because with sins sins thou wast knitting to- gether...
4. " Alienated are sinners from the womb, they have gone astray from the belly, they have spoken false things" (ver. 3). And when in- iquity they speak, false things they speak; be- cause deceitful is iniquity: and when justice they speak, false things they speak; because one thing with mouth they profess, another thing in heart they conceal. " Alienated are sinners from the womb." What is this? Let us search more diligently: for perhaps he is saying this, because God hath foreknown men that are to be sinners even in the wombs of their moth- ers.5 For whence when Rebecca was yet preg- nant, and in womb was bearing twins, was it said, "Jacob I have loved, but Esau I have hated"?6 For it was said, "The elder shall serve the younger." Hidden at that time was the judgment of God: but yet from the womb, that is, from the very origin, alienated are sin- ners. Whence alienated? From truth. Whence alienated? From the blessed country, from the blessed life. Perchance alienated they are from the very womb. And what sinners have been alienated from the womb? For what men would have been born, if therein they had not been held? Or what men to-day would be alive to hear these words to no purpose, unless they were born? Perchance therefore sinners have been alienated from a certain womb, wherein that charity was suffering pains, which speaketh through the Apostle, " Of whom again I am in labour, until Christ be formed in you." » Ex- pect thou therefore; be formed: do not to thy- self ascribe a judgment which perchance thou knowest not. Carnal thou art as yet, conceived thou hast been: from that very time when thou hast received the name of Christ, by a sort of sacrament thou hast been born in the bowels of a mother. For not only out of bowels a man is born, but also in bowels. First he is born in bowels, in order that he may be able to be born of bowels. Wherefore it hath been said even to Mary, " For that which is born in thee, is of the Holy Spirit." 8 Not yet of Her It had been born, but already in Her It had been born. Therefore there are born within the bowels of the Church certain little ones, and a good thing it is that being formed they should go forth, so that they drop not by miscarriage. Let the mother bear thee, not miscarry. If patient thou shalt have been, even until thou be formed, even until in thee there be the sure doctrine of truth, the maternal bowels ought to keep thee. But if by thy impatience thou shalt have shaken the sides of thy mother, with pain indeed she expelleth thee out, but more to thy loss than to hers.
5. For this reason therefore have they gone astray from the belly, because " they have spoken false things"? Or rather have they not for this reason spoken false things, because they have gone astray from the belly? For in the belly of the Church truth abideth. Whosoever from this belly of the Church separated shall have been, must needs speak false things: must needs, I say, speak false things; whoso either conceived would not be, or whom when conceived the 1 Rom. vii. 24. * CrinicuU.
2 Ps. cxvi. 16.
3 Prov. V. 22.
* Gen. xxv. 23. [Here foreknowledge precedes predestination. See Clement, vol. li. p. 497, A. N. F. — C.l 232 THE WORKS OF ST. AUGUSTIN.
[Psalm LVIII.
mother hath expelled. Thence heretics exclaim against the Gospel (to speak in preference of those whom expelled we lament). We repeat to them: behold Christ hath said, " It behoved Christ to suffer, and from the dead to rise again the third day." ' I acknowledge there our Head, I acknowledge there our bridegroom: acknowl- edge thou also with me the Bride...
6. " Indignation to them after the similitude of a serpent " (ver. 4). A great thing ye are to hear. " Indignation to them after the similitude of a serpent." As if we had said, What is that which thou hast said? there followeth, " As if of a deaf asp." Whence deaf? "And closing its ears." Therefore deaf, because it closeth its ears. " And closing its ears." " Which will not hearken to the voice of men charming, and of the medicine medi- cated by the wise man" (ver. 5). As we have heard, because even men speak who have learned it with such research as they were able, but never- theless it is a thing which the Spirit of God know- eth much better than any men. For it is not to no purpose that of this he hath spoken, but be- cause it may chance that true is even that which we have heard of the asp. When the asp begin- neth to be affected by the Marsian charmer, who calleth it forth with certain peculiar incantations, hear what it doeth...Give heed what is spok- en to thee for a simile's sake, what is noted thee for avoidance.2 So therefore here also there hath been given a certain simile derived from the Marsian, who maketh incantation to bring forth the asp from the dark cavern; surely into light he would bring it: but it loving its darkness, wherein coiled up it hideth itself, when it will not choose to come forth, nevertheless refusing to hear those words whereby it feeleth itself to be constrained, is said to press one ear against the ground, and with its tail to stop up the other, and therefore as much as possible escaping those words, it cometh not forth to the charmer. To this as being like, the Spirit of God hath spoken of certain persons hearing not the Word of God, and not only not doing, but altogether, that they may not do it, refusing to hear.
7. This thing hath been done even in the first times of the faith. Stephen the Martyr was preaching the Truth, and to minds as though dark, in order to bring them forth into light, was making incantation: when he came to make men- tion of Christ, whom they would not hear at all, of them the Scripture saith what? of them relateth what? " They shut," he saith, " their ears." « But what they did afterwards, the narrative of the passion of Stephen doth publish. They were not deaf, but they made themselves deaf...For this thing they did at the point where Christ was named. The indignation of these men was as 1 Luke xxir. 46.
* So p. 133.
9 Acts vii. 57.
the indignation of a serpent. Why your ears do ye shut? Wait, hear, and if ye shall be able, rage. Because they chose not to do aught but rage, they would not hear. But if they had heard, perchance they would have ceased to rage. The indignation of them was as the indignation of a serpent...
8. "God hath broken utterly the teeth of them in their own mouth" (ver. 6). Of whom? Of them to whom indignation is as the similitude of a serpent, and of an asp closing up its ears, so that it heareth not the voice of men charming, and of medicine medicated by the wise man. The Lord hath done to them what? " Hath broken utterly the teeth of them in their own mouth." It hath been done, this at first hath been done, and now is being done. But it would have sufficed, my brethren, that it should have been said, " God hath broken utterly the teeth of them." The Pharisees would not hear the Law, would not hear the precepts of truth from Christ, being like to that serpent and asp. For in their past sins they took delight, and present life they would not lose, that is, joys earthly for joys heavenly...What is, " in their own mouth "? In such sort, that with their own mouth against themselves they should make declaration: He hath compelled them with their mouth against themselves to give sentence. They would have slandered Him, because of the tribute: 4 He said not, " It is lawful to pay tribute," or, " It is not lawful to pay tribute." And He willed to break utterly their teeth, wherewith they were gaping in order to bite; but in their own mouth He would do it. If He said, Let there be paid to Caesar tribute, they would have slandered Him, because He had spoken evil to the nation of the Jews, by making it a tributary. For be- cause of sin they were paying tribute, having been humbled, as to them in the Law had been foretold. We have Him, say they, a maligner of our nation, if He shall have bidden us to pay tribute: but if He say, Do not pay, we have Him for saying that we should not be under allegiance to Caesar. Such a double noose as it were to catch the Lord they laid. But to whom had they come? To Him that knew how to break utterly the teeth of them in their own mouth. " Show to Me the coin," s He saith. Why tempt ye Me, ye hypocrites?" Of paying tribute do ye think? To do justice are ye willing? the counsel of justice do ye seek? "If truly justice ye speak, judge right things, ye sons of men." But now because in one way ye speak, in anotherway judge, hypocrites ye are: " Why tempt ye Me, ye hypocrites? " Now I will break utterly your teeth in your mouth: " show to Me the coin." And they showed it to Him. And He saith not, it is Caesar's: but asketh 5 Matt. xxii. 19.
Psalm LVIII.]
ON THE PSALMS.
233 Whose it is? in order that their teeth in their own mouth might be utterly broken. For on His in- quiring, of whom it had the image and inscription, they said, of Caesar. Even now the Lord shall break utterly the teeth of them in their own mouth. Now ye have made answer, now have been broken utterly your teeth in your mouth. " Render unto Caesar the things which are of Caesar, and unto God the things which are of God." ' Caesar seeketh his image; render it: God seeketh His image; render it. Let not Caesar lose from you his coin: let not God lose in you His coin. And they found not what they might answer. For they had been sent to slander Him: and they went back, saying, that no one to Him could make answer. Wherefore? Because broken utterly had been the teeth of them in their own mouth. Of that sort is also the following: " In what power doest Thou these things? I also will ask of you one question, answer me." 2 And He asked them of John, whence was the Baptism of John, from heaven, or of men? so that whatever they might answer might tell against themselves...