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 1 Matt. ix. 13. < Ps lv. 22. 7 Malt. xxii. 11.
3 Rom. viii. 24. 6 Rom. viii. 31.
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 of vanity they are at one. Divers indeed are errors and of many forms, and the kingdom against itself divided shall not stand: 8 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' — "these men because of vanity are at one." And for them see how He thirst- eth, see how He runneth in thirst.
10. 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? IO 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 whom 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 lpsest righteousness. " For robbery be not covetous."...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 rob- bery covet ye any longer, nor on those things which ye have set your hope:,2 I have admon- ished, have foretold, saith this Idithun.
11. What followeth? "Once hath God spoken, these two things I have heard, that power is of God (ver. 1 1 ), 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 8 Matt. xii. 35. » Ps. xL 4.
9 Matt. xxv. 41.,0 Rom. ix. 14.
12 Luke xii. 15. St. Auguslin, habel.
256 THE WORKS OF ST. AUGUSTIN.
[Psalm LXII.
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 begin- ning of mankind spake to Adam?2 Did not the Selfsame speak to Cain, to Noe, to Abraham, to Isaac, to Jacob, to all the Prophets, and to Moses? > One man Moses was, and how often to him spake God? Behold even to one man, not once but ofttimes God hath spoken. Sec- ondly, 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 there- fore, "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...For it could not be but that God did Him- self know that which by the Word He made: 6 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 be- fore 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...For even the Lord saith, " Many things I have to say to you, but ye cannot bear them now." J What is therefore, " These two things I have heard "? These two things which to you I am about to say not of myself to you I say, but what things I have heard I say. " Once hath God spoken: " One Word hath He, the Only- ' Matt. iii. 17. J Magisttr. 7 John xvi. 13.
begotten God. In that Word are all things, be- cause by the Word were made all things. One Word hath He, " in whom all the treasures of wisdom and. knowledge are hidden." 8 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." » But the friend of the Bridegroom standeth and heareth Him, that he may speak the truth. For he heareth Him, lest by speak- ing a lie, of his own he should speak: *° 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."
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: per- ceive ye the power of God, perceive ye the mer- cy 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 so on His mercy rely, as that His power ye despise: nor so the power fear ye, as that of mercy ye de- spair. With Him is power, with Him mercy. This man He humbleth, and that man He exalt- eth: " this man He humbleth with power, that man He exalteth in mercy. " For if God, will- ing to show wrath and to prove His power, hath in much patience borne with the vessels of wrath, which have been perfected unto perdition " " — thou hast heard of power: inquire for mercy — "and that He might make known," He saith, " His riches unto the vessels of mercy." It be- longeth therefore to His power to condemn un- just 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 8 Col. ii 3. 11 Ps. lxxv. 7.
9 John viii. 26. lz Rom. ix. aa.
10 John viii. 44. 1J Horn. ix. 20.
Psalm LXII.]
ON THE PSALMS.
257 able, because that power is under power. For if the devil could hurt as much as he would; no one of just men would remain, nor could any one of the faithful be on earth. The same through his vessels smiteth against, as it were, a wall bowed down: but he only smiteth against, so far as he receiveth power. But in order that the wall may not fall, the Lord will support: for He that giveth power to the tempter, doth Him- self to the tempted extend mercy. For accord- ing to measure the devil is permitted to tempt. And, " Thou wilt give us to drink in tears in a measure." ' Do not therefore fear the tempter permitted to do somewhat: for thou hast a most merciful Saviour. So much he is permitted to tempt as is profitable for thee, that thou mayest be exercised, mayest be proved; in order that by thyself thou mayest be found out, that know- est not thyself. For where, or from whence, ought we to be secure, except by this power and mercy of God? After that Apostolic saying, " Faithful is God, that doth not suffer you to be tempted above that which ye are able." *...Fear not the enemy: so much he doeth as he hath received power to do, Him fear thou that hath the chief power: Him fear, that doeth as much as He willeth, and that doeth nothing un- justly, and whatever He shall have done, is just. We might suppose something or other to be un- just: inasmuch as God hath done it, believe it to be just.
14. Therefore, thou sayest, if any one slay an innocent man, doeth he justly or unjustly? Un- justly certainly. Wherefore doth God permit this?...The counsel of God to tell to thee, O man, I am not able: this thing however I say, both that the man hath done unjustly that hath slain an innocent person, and that it would not have been done unless God permitted it: and though the man hath done unjustly, yet God hath not unjustly permitted this. Let the reason lie concealed in that person whoever it be, for whose sake thou art moved, whose innocence doth much move thee. For to thee speedily I might make answer. He would not have been slain unless he were guilty: but thou thinkest him innocent. I might speedily say this to thee. For thou couldest not examine his heart, sift his deeds, weigh his thoughts, so that thou couldest say to me, unjustly he was slain. I might easily therefore make answer: but there is forced upon my view a certain Just One, without dispute just, without doubt just, who had no sin, slain by sinners, betrayed by a sinner; Himself Christ the Lord, of whom we cannot say that He hath any iniquity, for " those things which He robbed not He paid," 3 is made an objection to my answer. And why should I speak of Christ?
" With thee I am dealing," thou sayest. And I with thee. About Him thou proposest a ques- tion, about Him I am solving the question. For therein the counsel of God we know, which except by His own revealing we should not know: so that when thou shalt have found out that counsel of God, whereby He hath permitted His innocent Son to be slain by unjust men, and such a counsel as pleaseth thee, and such a counsel as cannot displease thee, if thou art just, thou mayest believe that in other things also by His counsel God doeth the same, but it escaped thee. Ah! brethren, need there was of the blood of a just one to blot out the hand- writing of sins; need there was of an example of patience, of an example of humility; need there was of the Sign of the Cross to beat down the devil and his angels; need for us there was of the Passion of our Lord; for by the Passion of the Lord redeemed hath been the world. How many good things hath the Passion of the Lord done! And yet the Passion of this Just One would not have been, unless unrighteous men had slain the Lord. What then? is this good thing which to us hath been granted by the Lord's Passion to be ascribed to the unjust slay- ers of Christ? Far be it. They willed, God permitted. They guilty would have been, even if only they had willed it: but God would not have permitted it, unless just it had been...Accordingly, my brethren, both Judas the foul traitor to Christ, and the persecutors of Christ, malignant all, ungodly all, unjust all, are to be condemned all: and nevertheless the Father His own proper Son hath not spared, but for the sake of us all He hath delivered Him up.4 Order if thou art able; distinguish if thou art able (these things): render to God thy vows, which thy lips have uttered: see what the unjust hath here done, what the Just One. The one hath willed, the Other hath permitted: the one unjustly hath willed, the Other justly hath permitted. Let unjust will be condemned, just permission be glorified. For what evil thing hath befallen Christ, in that Christ hath died? Both evil were they that evil willed to do, and yet nothing of evil did He suffer on whom they did it. Slain was mortal flesh, slaying death by death, giving a lesson of patience, sending before an example of Resurrection. How great good things of the Just One were wrought by the evil things of the unjust! This is the great mystery 5 of God: that even a good thing which thou doest He hath Himself given it to thee, and by thy evil He doeth good Himself. Do not therefore wonder, God permitteth, and in judgment permitteth: He permitteth, and in measure, number, weight, He permitteth. With Him is not iniquity:6 do 1 Ps. lxxx. 5.
1 Cor. x. 13.
3 Ps. lxix. 4.
* Rom. viii. 32.
> Magnum, Al. rcgHMtn, " the royal power.'
6 Rom. ix. 14.
258 THE WORKS OF ST. AUGUSTIN.
[Psalm LXIII.
thou only belong to Him; on Himself thy hope set thou, let Himself be thy Helper, thy Salva- tion: in Him be there the fortified place, the tower of strength,' thy refuge let Himself be, and He will not suffer thee to be tempted above that which thou art able to bear, but will make with the temptation also an escape, that thou mayest be able to support it: 2 so that His suffering thee to bear temptation, be His power; His suffering not any more on thee to be done than thou art able to bear, be His mercy: " for power is of God, and to Thee, O Lord, is mercy, because Thou wilt render to each one after his works."
15. That thirst of the Church, would fain drink up that man also whom ye see.3 At the same time also, in order that ye may know how many in the mixed multitude of Christians with their mouth do bless, and in their heart curse, this man having been a Christian and a believer returneth as a penitent, and being terrified by the power of the Lord, turneth him to the mercy of the Lord. For having been led astray by the enemy when he was a believer, long time he hath been an astrologer, led astray, leading astray, deceived, deceiving, he hath allured, hath beguiled, many lies he hath spoken against God, That hath given to men power of doing that which is good, and of not doing that which is evil. He used to say, that one's own will did not adultery, but Venus; one's own will did not manslaying, but Mars; and God did not what is just, but Jupiter; and many other blasphemous things, and not light ones. From how many Christians do ye think he hath pocketed money? How many from him have bought a lie, to whom we used to say, " Sons of men, how long are ye dull of heart, wherefore love ye vanity, and seek a lie"? * Now, as of him must be believed, he hath shuddered at his lie, and being the allurer of many men, he hath perceived at length that by the devil he hath himself been allured, and he turneth to God a penitent. We think, brethren, that because of great fear of heart it hath come to pass. For what must we say? If out of a heathen an astrologer were con- verted, great indeed would be the joy: but nevertheless it might appear, that, if he had been converted, he was desiring the clerical office in the Church. A penitent he is, he seeketh not anything save mercy alone. He must be recom- mended therefore both to your eyes and hearts. Him whom ye see in hearts love ye, with eyes guard ye. See ye him, mark ye him, and whither- soever he shall have gone his way, to the rest of the brethren that now are not here, point him out: and such diligence is mercy; lest that leader astray drag back 5 his heart and take it by storm.
3 When an astrologer was pointed out among the people about him, he added this.
Guard ye him, let there not escape you his conversation, his way: in order that by your testimony it may be proved to us that truly to the Lord he hath been turned. For report will not be silent about his life, when to you he is thus presented both to be seen and to be pitied. Ye know in the Acts of the Apostles how it is written, that many lost men, that is, men of such arts, and followers of naughty doctrines, brought unto the Apostles all their books; and there were burned so many volumes, that it was the writer's task to make a valuation of them, and write down the sum of the price.6 This truly was for the glory of God, in order that even such lost men might not be despaired of by Him that knew how to seek that which had been lost. Therefore this man had been lost, is now sought, found,7 led hither, he bringeth with him books to be burned, by which he had been to be burned, so that when these have been thrown into the fire, he may himself pass over into a place of refresh- ment. Know ye that he, brethren, once knocked at the Church door before Easter: 8 for before Easter he began to ask of the Church Christ's medicine. But because the art wherein he had been practised is of such sort as that it was suspected of lying and deceit, he was put off that he might not tempt; at length however he was admitted, that he might not more dangerously be tempted. Pray for him through Christ. Straightway to-day's prayer pour out for him to the Lord our God. For we know and are sure, that your prayer effaceth all his impieties. The Lord be with you.
PSALM LXIII.9 1. This psalm hath the title, " For David himself, when he was in the desert of Idumaea." By the name of Idumaea is understood this world. For Idumaea was a certain nation of men going astray, where idols were worshipped. In no good sense is put this Idumaea. If not in a good sense it is put, it must be understood that this life, wherein we suffer so great toils, and wherein to so great necessities we are made sub- ject, by the name of Idumaea is signified.10 Even here is a desert where there is much thirst, and ye are to hear the voice of One now thirsting in the desert. But if we acknowledge ourselves as thirsting, we shall acknowledge ourselves as drinking also. For he that thirsteth in this world, in the world to come shall be satisfied, according to the Lord's saying, " Blessed are they that hunger and thirst after righteousness, 6 Acts xix. to. ' Luke xv. 3a.
• [A glimpse of the ancient discipline The public confession of the man is made through the bishop. Bingham, Antiquities, etc., b. xxi. cap. 1, § 12 rt seq. — C] 9 Lat. I.X 1 1. Sermon to the Commonalty. >o x Sam. xxi. 7. See on "the Edomilc," p. 199.
Psalm LXIII.]
ON THE PSALMS.
259 for the same shall be satisfied." ■ Therefore in this world we ought not to love fulness. Here we must thirst, in another place we shall be filled. But now in order that we may not faint in this desert, He sprinkleth upon us the dew of His word, and leaveth us not utterly to dry up, so that there should not be in our case any seeking of us again, but that we may so thirst as that we may drink. But in order that we may drink, with somewhat of His Grace we are sprinkled: nevertheless we thirst. And what saith our soul to God?
2. " God, my God, unto Thee from the light I watch" (ver. 1). What is to watch? It is, not to sleep. What is to sleep? There is a sleep of the soul; there is a sleep of the body. Sleep of body we all ought to have: because if sleep of body is not taken, a man fainteth, the body itself fainteth. For our frail body cannot long sustain a soul watching and on the stretch on active works; if for a long time the soul shall have been intent on active pursuits, the body being frail and earthly holdeth her not, sustaineth her not for ever in activity, and fainteth and fall- eth. Therefore God hath granted sleep to the body, whereby are recruited the members of the body, in order that they may be able to sustain the soul watching. But of this let us take heed, namely, that our soul herself sleep not: for evil is the sleep of the soul. Good is the sleep of the body, whereby is recruited the health of the body. But the sleep of the soul is to forget her God. Whatsoever soul shall have forgotten her God, sleepeth. Therefore the Apostle saith to certain persons that forgot their God, and being as it were in sleep, did act the follies of the wor- ship of idols — the Apostle, I say, saith to certain persons, " Rise, thou that sleepest, and rise up from the dead, and Christ shall enlighten thee." ' Was the Apostle waking up one sleep- ing in body? Nay, but he was waking a soul sleeping, inasmuch as he was waking her, in order that she might be lightened by Christ. Therefore as to these same watchings saith this man, " God, my God, unto Thee from the light I watch." For thou wouldest not watch of thy- self, unless there should arise thy Light, to wake thee from sleep. For Christ lighteneth souls, and maketh them to watch: but if His light He taketh away, they slumber. For for this cause to Him there is said in another Psalm, " Light- en mine eyes, that I may never slumber in death." J...
3. " My soul hath thirsted for Thee " (ver. 2). Behold that desert of Idumaea. See how here he thirsteth: but see what good thing is here, " Hath thirsted for Thee." For there are they that thirst, but not for God. For every one 1 Matt. v. 6.
2 Eph. v. 14.
3 Ps.
that willeth anything to be granted to him, is in the heat of longing; the longing itself is the thirst of the soul. And see ye what4 longings there are in the hearts of men: one longeth for gold, another longeth for silver, another longeth for possessions, another inheritance, another abundance of money, another many herds, an- other a wife, another honours, another sons. Ye see those longings, how they are in the hearts of men. All men are inflamed with longing, and scarce is found one to say, " My soul hath thirsted for Thee." For men thirst for the world: and perceive not themselves to be in the desert of Idumsea, where their souls ought to thirst for God...