The First Sunday in Advent
Augustine on Psalm L
First Advent home
ALMIGHTY God, give us grace that we may cast away the works of darkness, and put upon us the armour of light, now in the time of this mortal life, in which thy Son Jesus Christ came to visit us in great humility; that in the last day, when he shall come again in his glorious majesty to judge both the quick and the dead, we may rise to the life immortal, through him who liveth and reigneth with thee and the Holy Ghost, now and ever. Amen.
This Collect is to be repeated every day, after the other Collects in Advent, until Christmas Day.
Source: Archbishop Thomas Cranmer in 1549 Prayer Book. Based on Romans 13:8-12 and Matheww 21:1-13 which are appointed for this Sunday [Barbee and Zahl]
2nd Chroicles
xxix. 30.; Romans xiii. 8 & St. Matthew xxi. 1
Psalms viii, l | xcvi, xcvii
READINGS
2nd Chronicles xxix. 30
Hezekiah the king and the princes commanded the Levites to sing praise unto the LORD with the words of David, and of Asaph the seer. And they sang praises with gladness, and they bowed their heads and worshipped. Then Hezekiah answered and said, Now ye have consecrated * yourselves unto the LORD, come near and bring sacrifices and thank offerings into the house of the LORD. And the congregation brought in sacrifices and thank offerings; and as many as were of a free heart burnt offerings. And the number of the burnt offerings, which the congregation brought, was threescore and ten bullocks, an hundred rams, and two hundred lambs: all these were for a burnt offering to the LORD. And the consecrated things were six hundred oxen and three thousand sheep. But the priests were too few, so that they could not flay all the burnt offerings: wherefore their brethren the Levites did help them, till the work was ended, and until the other priests had sanctified themselves: for the Levites were more upright in heart to sanctify themselves than the priests. And also the burnt offerings were in abundance, with the fat of the peace offerings, and the drink offerings for every burnt offering. So the service of the house of the LORD was set in order. And Hezekiah rejoiced, and all the people, that God had prepared the people: for the thing was done suddenly.Psalms Morning | Evening viii L | xcvi xcvii
Romans xiii. 8
OWE no man any thing, but to love one another: for he that loveth another hath fulfilled the law. For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. Love worketh no ill to his neighbour: therefore love is the fulfilling of the law. And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed. The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light. Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.
St. Matthew xxi. 1.
WHEN they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. And the disciples went, and did as Jesus commanded them, and brought the ass, and the colt, and put on them their clothes, and they set him thereon. And a very great multitude spread their garments in the way; others cut down branches from the trees, and strawed them in the way. And the multitudes that went before, and that followed, cried, saying, Hosanna to the son of David: Blessed is he that cometh in the name 'of the Lord; Hosanna in the highest. And when he was come into Jerusalem, all the city was moved, saying, Who is this? And the multitude said, This is Jesus the prophet of Nazareth of Galilee. And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the money-changers, and the seats of them that sold doves, and said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves.The Collects of Thomas Cranmer, Barbee and Zalh
Homily
Augustine
Psalm L
1. How much
availeth the Word of God to us for the correction of our life, both
regarding His rewards to be expected, and His punishments to be
feared, let each one measure [1676] in himself; and let him put his
conscience without deceit before His eyes, and not flatter himself
in a danger so great: for ye see that even our Lord God Himself
doth flatter no one: though He comforteth us by promising His
blessings, and by strengthening our hope; yet them that live ill
and despise His word He assuredly spareth not. Let each one examine
himself, while it is time, and let him see where he is, and either
persevere in good, or be changed from evil. For as he saith in this
Psalm, not any man whatever nor any angel whatever, but, “The
Lord, the God of gods, hath spoken” (ver. 1). But in
speaking, He hath done what? “He hath called the earth from
the rising of the sun unto the going down.” He that
“hath called the world from the rising of the sun unto the
going down,” is Our Lord and Saviour Jesus Christ, “the
Word made Flesh,” [1677] in order that He might dwell in us.
Our Lord Jesus Christ then is the “God of gods;”
because by Himself were all things made, and without Himself was
nothing made. The Word of God, if He is God, is truly the God of
gods; but whether He be God the Gospel answereth, “In the
beginning was the Word, and the Word was with God, and the Word was
God.” [1678] And if all things were made by Himself, as He
saith in the sequel, then if any were made gods, by Himself were
they made. For the one God was not made, and He is Himself alone
truly God. But Himself the only God, Father and Son and Holy Ghost,
is one God.
2. But then who are those gods, or where are they, of whom God is
the true God? Another Psalm saith, “God hath stood in the
synagogue of gods, but in the midst He judgeth gods.” [1679]
As yet we know not whether perchance any gods be congregated in
heaven, and in their congregation, for this is “in the
synagogue,” God hath stood to judge. See in the same Psalm
those to whom he saith, “I have said, Ye are gods, and
children of the Highest all; but ye shall die like men, and fall
like one of the princes.” [1680] It is evident then, that He
hath called men gods, that are deified of His Grace, not born of
His Substance. For He doth justify, who is just through His own
self, and not of another; and He doth deify who is God through
Himself, not by the partaking of another. But He that justifieth
doth Himself deify, in that by justifying He doth make sons of God.
“For He hath given them power to become the sons of
God.” [1681] If we have been made sons of God, we have also
been made gods: but this is the effect of Grace adopting, not of
nature generating. For the only Son of God, God, and one God with
the Father, Our Lord and Saviour Jesus Christ, was in the beginning
the Word, and the Word with God, the Word God. The rest that are
made gods, are made by His own Grace, are not born of His
Substance, that they should be the same as He, but that by favour
they should come to Him, and be fellow-heirs with Christ. For so
great is the love in Him the Heir, that He hath willed to have
fellow-heirs. What covetous man would will this, to have
fellow-heirs? But even one that is found so to will, will share
with them the inheritance, the sharer having less himself, than if
he had possessed alone: but the inheritance wherein we are
fellow-heirs of Christ, is not lessened by multitude of possessors,
nor is it made narrower by the number of fellow-heirs: but is as
great for many as it is for few, as great for individuals as for
all. “See,” saith the Apostle, “what love God
hath bestowed upon us, that we should be called, and be, the sons
of God.” [1682] And in another place, “Dearly beloved,
we are the sons of God, and it doth not yet appear what we shall
be.” We are therefore in hope, not yet in substance.
“But we know,” he saith, “that when He shall have
appeared, we shall be like Him, for we shall see Him as He
is.” [1683] The Only Son is like Him by birth, we like by
seeing. For we are not like in such sort as He, who is the same as
He is by whom He was begotten: for we are like, not equal: He,
because equal, is therefore like. We have heard who are the gods
that being made are justified, because they are called the sons of
God: and who are the gods that are not Gods, to whom the God of
gods is terrible? For another Psalm saith, “He is terrible
over all gods.” [1684] And as if thou shouldest enquire, what
gods? He saith, “For all the gods of the nations are
devils.” To the gods of the nations, to the devils, terrible:
to the gods made by Himself, to sons, lovely. Furthermore, I find
both of them confessing the Majesty of God, both the devils
confessed Christ, and the faithful confessed Christ. “Thou
art Christ, the Son of the living God,” [1685] said Peter.
“We know who Thou art, Thou art the Son of God,” [1686]
said the devils. A like confession I hear, but like love I find
not; nay even here love, there fear. To whom therefore He is
lovely, the same are sons; to whom He is terrible, are not sons; to
whom He is lovely, the same He hath made gods; those to whom He is
terrible He doth prove not to be gods. For these are made gods,
those are reputed gods; these Truth maketh gods, those error doth
so account.
3. “The God,” therefore, “of gods, the Lord hath
spoken” [1687] (ver. 1). Hath spoken many ways. By Angels He
hath Himself spoken, by Prophets He hath Himself spoken, by His own
mouth He hath Himself spoken, by His faithful He doth Himself
speak, by our lowliness, when we say anything true, He doth Himself
speak. See then, by speaking diversely, many ways, by many vessels,
by many instruments, yet He doth Himself sound everywhere, by
touching, moulding, inspiring: see what He hath done. For “He
hath spoken, and hath called the world.” What world? Africa,
perhaps! for the sake of those that say, the Church of Christ is
the portion of Donatus. Africa indeed alone He hath not called, but
even Africa He hath not severed. For He that “hath called the
world from the rising of the sun unto the going down,”
leaving out no parts that He hath not called, in His calling hath
found Africa. Let it rejoice therefore in unity, not pride itself
in division. We say well, that the voice of the God of gods hath
come even into Africa, hath not stayed in Africa. For “He
hath called the world from the rising of the sun unto the going
down.” There is no place where may lurk the conspiracies of
heretics, they have no place wherein they may hide themselves under
the shadow of falsehood; for “there is none that can hide
himself from the heat thereof.” [1688] He that hath called
the world, hath called even the whole world: He that hath called
the world, hath called as much as He hath formed. Why do false
christs and false prophets rise up against me? why is it that they
strive to ensnare me with captious words, saying, “Lo! here
is Christ, Lo! He is there!” [1689] I hear not them that
point out portions: the God of gods hath pointed out the whole:
“He” that “hath called the world from the rising
of the sun unto the going down,” hath redeemed the whole; but
hath condemned them that lay false claim to [1690] portions.
4. But we have heard the world called from the rising of the sun
unto the going down: whence doth He begin to call, who hath called?
This thing also hear ye: “Out of Sion is the semblance of His
beauty” (ver. 2). Evidently the Psalm doth agree with the
Gospel, which saith, “Throughout all nations, beginning at
Jerusalem.” [1691] Hear, “Throughout all
nations:” He hath called the world from the rising of the sun
unto the going down.” Hear, “Beginning at
Jerusalem:” “Out of Sion is the semblance of His
beauty.” Therefore, “He hath called the world from the
rising of the sun unto the going down,” agreeth with the
words of the Lord, who saith, “It behoved Christ to suffer,
and to rise from the dead the third day; and that repentance and
remission of sins should be preached in His Name throughout all
nations.” [1692] For all nations are from the rising of the
sun unto the going down. But that, “Out of Sion is the
semblance of His beauty,” that thence beginneth the beauty of
His Gospel, that thence He began to be preached, being
“beautiful in form beyond the sons of men,” [1693]
agreeth with the words of the Lord, who saith, “Beginning at
Jerusalem.” New things are in tune with old, old things with
new: the two Seraphim say to one another, “Holy, holy, holy,
Lord God of Sabaoth.” [1694] The two Testaments are both in
tune, and the two Testaments have one voice: let the voice of the
Testaments in tune be heard, not that of pretenders disinherited.
This thing then hath the God of gods done, “He hath called
the world from the rising of the sun unto the going down, His
semblance going before out of Sion.” For in that place were
His disciples, [1695] who received the Holy Ghost sent from heaven
on the fiftieth day after His resurrection. Thence the Gospel,
thence the preaching, thence the whole world filled, and that in
the Grace of Faith.
5. For when the Lord Himself had come, because He came to suffer,
He came hidden: and though He was strong in Himself, He appeared in
the flesh weak. For He must needs appear in order that He might not
be perceived; be despised, in order that He might be slain. There
was semblance of glory in divinity, but it lay concealed in flesh.
“For if they had known, they would never have crucified the
Lord of glory.” [1696] So then He walked hidden among the
Jews, among His enemies, doing marvels, suffering ills, until He
was hanged on the tree, and the Jews seeing Him hanging both
despised Him the more, and before the Cross wagging their heads
they said, “If He be the Son of God, let Him come down from
the Cross.” [1697] Hidden then was the God of gods, and He
gave forth words more out of compassion for us than out of His own
majesty. For whence, unless assumed from us, were those words,
“My God, My God, why hast Thou forsaken me?” [1698] But
when hath the Father forsaken the Son, or the Son the Father? Are
not Father and Son one God? Whence then, “My God, My God, why
hast Thou forsaken Me,” save that in the Flesh of infirmity
there was acknowledged the voice of a sinner? For as He took upon
Him the likeness of the flesh of sin, [1699] why should He not take
upon Him the voice of sin? Hidden then was the God of gods, both
when He walked among men, and when He hungered, and when He
thirsted, and when fatigued He sat, and when with wearied body He
slept, and when taken, and when scourged, and when standing before
the judge, and when He made answer to him in his pride, “Thou
couldest have no power against Me, except it had been given thee
from above;” [1700] and while led as a victim “before
His shearer He opened not His mouth,” [1701] and while
crucified, and while buried, He was always hidden God of gods. What
took place after He rose again? The disciples marvelled, and at
first believed not, until they touched and handled. [1702] But
flesh had risen, because flesh had been dead: Divinity which could
not die, even still lay hid in the flesh of Him rising. Form could
be seen, limbs held, scars handled: the Word by whom all things
were made, who doth see? who doth hold? who doth handle? And yet
“the Word was made flesh, and dwelled among us.” [1703]
And Thomas, that was holding Man, understood God as he was able.
For when he had handled the scars, he cried out, “My Lord,
and my God.” Yet the Lord was showing that form, and that
flesh, which they had seen upon the Cross, which had been laid in
the sepulchre. He stayed with them forty days.…But what was
said to Thomas handling? “Because thou hast seen, thou hast
believed; blessed are they that see not, and believe.” [1704]
We are foretold. That world called from the rising of the sun unto
the going down seeth not, and believeth. Hidden then is the God of
gods, both to those among whom He walked, and to those by whom He
was crucified, and to those before whose eyes He rose, and to us
who believe on Him in heaven sitting, whom we have not seen on
earth walking. But even if we were to see, should we not see that
which the Jews saw and crucified? It is more, that not seeing we
believe Christ to be God, than that they seeing deemed Him only to
be man. They in a word by thinking evil slew, we by believing well
are made alive.
6. What then, brethren? This God of gods, both then hidden, and
now hidden, shall He ever be hidden? Evidently not: hear what
followeth: “God shall come manifest” (ver. 3). He that
came hidden, shall come manifest. Hidden He came to be judged,
manifest He shall come to judge: hidden He came that He might stand
before a judge, manifest He shall come that He may be judge even of
judges: “He shall come manifest, and shall not be
silent.” But why? Is He now silent? And whence are all the
words that we say? whence those precepts? whence those warnings?
whence that trumpet of terror? He is not silent, and is silent: is
not silent from warning, is silent from avenging: is not silent
from precept, is silent from judgment. For He suffereth sinners
daily doing evil things, not caring for God, not in their
conscience, not in heaven, not in earth: all these things escape
Him not, and universally He doth admonish all; and whenever He
chastiseth any on earth, it is admonition, not yet condemnation. He
is silent then from judgment, He is hidden in heaven, as yet He
intercedeth for us: He is long-suffering to sinners, not putting
forth His wrath, but awaiting penitence. He saith in another place:
“I have held my peace, shall I always hold my peace?”
[1705] When then He shall not hold His peace, “God shall come
manifest.” What God? “Our God.” And the God
Himself, who is our God: for he is not God, who is not our God. For
the gods of the nations are devils: the God of Christians is very
God. Himself shall come, but “manifest,” not still to
be mocked, not still to be buffeted and scourged: He shall come,
but “manifest,” not still to be smitten with a reed
upon the head, not still to be crucified, slain, buried: for all
these things God being hidden hath willed to suffer. “He
shall come manifest, and shall not be silent.”
7. But that He shall come to judgment, the following words teach.
“Fire shall go before Him.” [1706] 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 ineffable [1707] countenance, in whatever
eternity and impunity of sin, they ought to bemoan themselves. 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 nevertheless, 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 [1708] 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 examine
his heart, and see what faith doth [1709] hold there. If we believe
a judgment to come, brethren, 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 repentance; now let there be applied to the roots of the
tree a basket of dung, [1710] 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: [1711] then,
“every tree which bringeth not forth good fruit, shall be cut
down, and shall be cast into the fire.” [1712] “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 faithful 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. [1713] But in this separation there
is made a sort of distinction between good men and bad men. There
be some that now follow Christ with lightened shoulders without 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;” [1714] to which sort is said, “Ye shall sit
upon twelve thrones, judging the twelve tribes of Israel.”
[1715] 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
certain judging with the Lord, we have most evident 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 resurrection, signified what is
to be to us after our resurrection, 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,”
[1716] far exceed that number of fishes. Therefore the hundred and
fifty-three fishes [1717] doth not alone express just such a number
of saints, but Scripture doth express 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 pertain to the resurrection to eternal life. For
the Law hath ten commandments: [1718] but the Spirit of Grace,
through which alone the Law is fulfilled, [1719] 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 mayest add two, add three, add four, that they may become
ten, by adding five that they may become fifteen, by adding six
that they may become twenty-one, by adding seven that they may
become 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 hundred and five, by
adding fifteen that they may become one hundred and twenty, by
adding sixteen 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 perfect.
[1720]
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 everywhere 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”?
[1721] And why do all men everywhere belong to the number twelve?
Because the very “everywhere” which we say, we say of
the whole world: but the compass of lands is contained in four
particular 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 belong 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 laymen, 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?” [1722] See after what sort He hath made Himself
judge: not only himself, but also all that judge aright in the
Church.
11. 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,
[1723] 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.” [1724] Of John
Baptist it is said, “Behold, I send My Angel before Thy face,
that shall prepare Thy way before Thee.” [1725] 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.” [1726] 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 hungred, and ye gave Me to eat:” [1727] 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.” [1728] And he giveth
thanks, saying, “Because at length ye have budded forth again
to be thoughtful for me.” [1729] 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:” [1730] 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
punishment. See these good men, and distinguish. “He shall
call the heaven from above, and the earth, to sever His
people.” He calleth the earth 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,
[1731] 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 themselves: “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.” [1732] “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 gathering. For He shall send His Angels, and
before Him shall be gathered all nations. [1733] 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.” [1734] 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 considered the needy and poor: [1735] 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 saying, “I will
have mercy more than sacrifice.” [1736] “Who keep His
covenant more than sacrifice.”
13. “And the Heaven shall declare His righteousness”
(ver. 6). Truly this righteousness 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.” [1737] 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.” [1738] 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, [1739] cast
two mites into the treasury. [1740] As much the widow doth buy with
two mites, as Peter buyeth, by leaving the nets, [1741] as
Zacchæus buyeth by giving half his goods. [1742] 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.”
[1743] 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 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:
[1744] and let that body say, “From the ends of the world
unto Thee have I cried, when my heart was in heaviness.”
[1745] 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.” [1746] 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:” [1747] 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 [1748] 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 concerning which it is
said in another Psalm, “If Thou hadst desired sacrifice, I
would surely have given, with holocausts Thou wilt not be
delighted:” [1749] and again he turneth himself,
“Sacrifice to God is a troubled spirit, a heart broken and
humbled God doth not despise.” [1750] 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 understand what are the
holocausts thereof which He hath in His sight always, and is still
thinking 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.”
17. “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 enclose 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.” [1751] Mine are
those which thou possessest not, Mine are these which thou
possessest. For if thou art My servant, the whole of thy property
is Mine. For it cannot be, that is the property of the master which
the servant 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.
11). 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, another 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 highest 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.” [1752]
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 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 wisdom of God residing in the Word, and
the [1753] 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”? [1754]
What with Him is not, of whom it is said, “If I shall have
ascended into heaven, Thou art there; and if I shall have descended
into hell, Thou art present”? [1755] With Him is the whole:
but it is not so with Him as that He doth suffer any contamination
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 needeth not the field which is which Him.
With Him is field, with Him beauty of earth, with Him beauty of
heaven, with Him all winged creatures, 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.
19. Who can explain, who expound that which is said to Him in
another Psalm, “For my goods Thou needest not”? [1756]
He hath said that He needeth not from us any necessary thing.
“If I shall be hungry, I will not tell thee” (ver. 12).
He that keepeth Israel shall neither hunger nor thirst, nor be
weary, nor fall asleep. [1757] But, lo! according to thy carnality
I speak: because thou wilt suffer hunger when thou hast not eaten,
perhaps thou thinkest even God doth hunger that He may eat. Even
though He shall be hungry, He telleth not thee: all things are
before Him, whence He will He taketh what is needful for Him. These
words are said to convince little understanding; not that God hath
declared His hunger. Though for our sake this God of gods deigned
even to hunger. He came to hunger, and to fill; He came to thirst,
and give drink; He came to be clothed with mortality, and to clothe
with immortality; He came poor, to make rich. For He lost not His
riches by taking to Him our poverty, for, “In him are all the
treasures of wisdom and knowledge hidden.” [1758] “If I
shall be hungry, I will not tell thee. For Mine is the whole world,
and the fulness thereof.” Do not then labour to find what to
give Me, without whom I have what I will.
20. Why then dost still think of thy flocks? “Shall I eat
the flesh of bulls, or shall I drink the blood of he-goats?”
(ver. 13). Ye have heard what of us He requireth not, who willeth
to enjoin us somewhat. If of such things ye were thinking, now
withdraw your thoughts from such things: think not to offer God any
such thing. If thou hast a fat bull, kill for the poor: let them
eat the flesh of bulls, though they shall not drink the blood of
he-goats. Which, when thou shalt have done, He will account it to
thee, that hath said, “If I shall be hungry, I will not tell
thee:” and He shall say to thee, “I was hungry, and
thou gavest Me to eat.” “Shall I eat the flesh of
bulls, or shall I drink the blood of he-goats?” [1759]
21. Say then, Lord our God, what dost Thou enjoin thy people, Thy
Israel? “Immolate to God the sacrifice of praise” (ver.
14). Let us also say to Him, “In me, O God, are thy vows,
which I will render of prose to Thee.” I had feared lest Thou
mightest enjoin something which would be out of my power, which I
was counting to be in my pen, and but now perchance it had been
taken away by a thief. What dost Thou enjoin me? “Immolate to
God the sacrifice of praise.” Let me revert to myself,
wherein I may find what I may immolate: let me revert to myself; in
myself may I find immolation of praise: be Thy altar my conscience.
We are without anxiety, we go not into Arabia in quest of
frankincense: [1760] not any bags of covetous dealer do we sift:
God requireth of us the sacrifice of praise. Zacchæus had the
sacrifice of praise in his patrimony; [1761] the widow had it in
her bag; [1762] some poor host or other hath had it in his jar:
another neither in patrimony, nor in bag, nor in jar, hath had
anything, had it wholly in his heart: salvation was to the house of
Zacchæus; and more this poor widow cast in than those rich
men: this man, that doth offer a cup of cold water, shall not lose
his reward: [1763] but there is even “peace on earth to men
of good will.” [1764] “Immolate to God the sacrifice of
praise.” O sacrifice gratuitous, by grace given! I have not
indeed bought this to offer, but Thou hast given: for not even this
should I have had. And this is the immolation of the sacrifice of
praise, to render thanks to Him from whom thou hast whatever of
good thou hast, and by whose mercy is forgiven thee whatsoever of
evil of thine thou hast. “Immolate to God the sacrifice of
praise: and render to the Highest thy prayers.” With this
odour the Lord is well pleased. [1765]
22. “And call thou upon Me in the day of thy tribulation:
and I will draw thee forth, and thou shalt glorify Me” (ver.
15). For thou oughtest not to rely on thy powers, all thy aids are
deceitful. “Upon Me call thou in the day of tribulation: I
will draw thee forth, and thou shalt glorify Me.” For to this
end I have allowed the day of tribulation to come to thee: because
perchance if thou wast not troubled, thou wouldest not call on Me:
but when thou art troubled, thou callest on Me; when thou callest
upon Me, I will draw thee forth; when I shall draw thee forth, thou
shalt glorify Me, that thou mayest no more depart from Me. A
certain man had grown dull and cold in fervour of prayer, and said,
“Tribulation and grief I found, and on the Name of the Lord I
called.” [1766] He found tribulation as it were some
profitable thing; he had rotted in the slough of his sins; now he
had continued without feeling, he found tribulation to be a sort of
caustic and cutting. “I found,” he saith,
“tribulation and grief, and on the Name of the Lord I
called.” And truly, brethren, tribulations are known to all
men. Behold those afflictions that abound in mankind; one afflicted
with loss bewaileth; another smitten with bereavement mourneth;
another exiled from country grieveth and desireth to return,
deeming sojourning intolerable; another’s vineyard is hailed
upon, he observeth his labours and all his toil spent in vain. When
can a human being not be made sad? An enemy he findeth in a friend.
What greater misery in mankind? These things all men do deplore and
grieve at, and these are tribulations: in all these they call upon
the Lord, and they do rightly. Let them call upon God, He is able
either to teach how it must be borne, or to heal it when borne. He
knoweth how not to suffer us to be tried above that we are able to
bear. [1767] Let us call upon God even in those tribulations: but
these tribulations do find us; as in another Psalm is written,
“Helper in tribulations which have found us too much:”
[1768] there is a certain tribulation which we ought to find. Let
such tribulations find us: there is a certain tribulation which we
ought to seek and to find. What is that? The above-named felicity
in this world, abundance of temporal things: that is not indeed
tribulation, these are the solaces of our tribulation. Of what
tribulation? Of our sojourning. For the very fact that we are not
yet with God, the very fact that we are living amid trials and
difficulties, that we cannot be without fear, is tribulation: for
there is not that peace which is promised us. He that shall not
have found this tribulation in his sojourning, doth not think of
going home to his father-land. This is tribulation, brethren.
Surely now we do good works, when we deal bread to the hungry, home
to the stranger, and the like: tribulation even this is. For we
find pitiful objects upon whom we show pity; and the pitiful case
of pitiful objects maketh us compassionate. How much better now
would it be with thee in that place, where thou findest no hungry
man whom thou mayest feed, where thou findest no stranger whom thou
mayest take in, no naked man whom thou mayest cover, no sick man
whom thou mayest visit, no litigant whom thou mayest set at one!
For all things in that place are most high, are true, are holy, are
everlasting. Our bread in that place is righteousness, our drink
there is wisdom, our garment there is immortality, our house is
everlasting in the heavens, our stedfastness [1769] is immortality:
doth sickness come over? Doth weariness weigh down to sleep? No
death, no litigation: there peace, quiet, joy, righteousness. No
enemy hath entrance, no friend falleth away. What is the quiet
there? If we think and observe where we are, and where He that
cannot lie hath promised that we are to be, from His very promise
we find in what tribulation we are. This tribulation none findeth,
but he that shall have sought it. Thou art whole, see if thou art
miserable; for it is easy for him that is sick to find himself
miserable: when thou art whole, see if thou art miserable; that
thou art not yet with God. “Tribulation and grief I found,
and on the Name of the Lord I called.” [1770]
“Immolate,” therefore, “to God the sacrifice of
praise.” Praise Him promising, praise Him calling, praise Him
exhorting, praise Him helping: and understand in what tribulation
thou art placed. Call upon (Him), thou shalt be drawn forth, thou
shalt glorify, shalt abide.
23. But see what followeth, my brethren. For now some one or
other, because God had said to him, “Immolate to God the
sacrifice of praise,” and had enjoined in a manner this
tribute, did meditate to himself and said, I will rise daily, I
will proceed to Church, I will say one hymn at matins, another at
vespers, a third or fourth in my house, daily I do sacrifice the
sacrifice of praise, and immolate to my God. Well thou doest
indeed, if thou doest this: but take heed, lest now thou be
careless, because now thou doest this: and perchance thy tongue
bless God, and thy life curse God. O my people, saith to thee the
God of gods, the Lord that spake, “calling the earth from the
rising of the sun unto the setting,” though yet thou art
placed amid the tares, [1771] “Immolate the sacrifice of
praise to thy God, and render to Him thy prayers:” but take
heed lest thou live ill, and chant well. Wherefore this? For,
“Unto the sinner, saith God, why dost thou tell out My
judgments, and takest My Covenant in thy mouth?” (ver. 16).
Ye see, brethren, with what trembling we say these words. We take
the Covenant of God in our mouth, and we say these words. We take
the Covenant of God in our mouth, and we preach to you the
instruction and judgment of God. And what saith God to the sinner?
“Why dost thou?” Doth He then forbid preachers that be
sinners? And where is that, “What they say do, but what they
do, do not”? [1772] Where is that, “Whether in truth or
on occasion Christ be preached”? [1773] But these words were
said, lest they should fear that hear, from whomsoever it be that
they hear: not that they should be without care that speak good
words, and do evil deeds. Now therefore, brethren, ye are without
care: if ye hear good words ye hear God, [1774] through whomsoever
it be that ye may hear. But God would not dismiss without reproof
them that speak: lest with their speaking alone, without care for
themselves they should slumber in evil life, and say to themselves,
“For God will not consign us to perdition, through whose
mouth He has willed that so many good words should be spoken to His
people.” Nay, but hear what thou speakest, whoever thou art
that speakest: and thou that writ be heard thyself, first hear
thyself; and speak what a certain man doth speak in another Psalm,
[1775] “I will hear what in me speaketh the Lord God, for He
shall speak peace to His people.” What am I then, that hear
not what in me He speaketh, and will that other hear what through
me He speaketh? I will hear first, will hear, and chiefly I will
hear what speaketh in me the Lord God, for He shall speak peace to
His people. Let me hear, and “chasten my body, and to
servitude subject it, lest perchance to others preaching, myself be
found a cast-away.” [1776] “Why dost thou tell out my
judgments?” Wherefore to thee what profiteth not thee? He
admonisheth him to hear: not to lay down preaching, but to take up
obedience. “But thou, why dost thou take My Covenant in they
mouth?”
24. “But thou hatest instruction” (ver. 17). Thou
hatest discipline. When I spare, thou singest and praisest: when I
chasten, thou murmurest: as though, when I spare, I am thy God:
and, when I chasten, I am not thy God. “I rebuke and chasten
those whom I love.” [1777] “But thou hatest
instruction: and hast thrown My sayings behind thee.” The
words that are said through thee, thou throwest behind thee.
“And thou hast thrown My sayings behind thee:” to a
place where they may not be seen by thee, but may load thee.
“And thou hast thrown My sayings behind thee.”
25. “If thou sawest a thief, thou didst consent unto him,
and with adulterers thou didst make thy portion” (ver. 18).
Lest perchance thou shouldest say, I have not committed theft, I
have not committed adultery. What if he pleased thee that hath
committed? Hast thou not with the very pleasing consented? Hast
thou not by approval made thy portion with him that hath committed?
For this is, brethren, to consent with a thief, and to make with an
adulterer thy portion: for even if thou committest not, and
approvest what is committed, thou art an accessory in the deed: for
“the sinner is praised in the longings of his soul, and he
that doeth iniquity shall be blessed.” [1778] Thou doest not
evil things, thou praisest evil-doers. For is this a small evil?
“Thou didst make thy portion with adulterers.”
26. “Thy mouth hath abounded in malice, and thy tongue hath
embraced deceit” (ver. 19). Of the malevolence and deceit,
brethren, of certain men he speaketh, who by adulation, though they
know what they hear to be evil, yet lest they offend those from
whom they hear, not only by not reproving but by holding their
peace do consent. [1779] Too little is it, that they do not say,
Thou hast done evil: but they even say, Thou hast done even well:
and they know it to be evil: but their mouth aboundeth in malice,
and their tongue embraceth deceit. Deceit is a sort of guile in
words, of uttering one thing, thinking another. He saith not, thy
tongue hath committed deceit or perpetrated deceit, but in order to
point out to thee a kind of pleasure taken in the very evil doing,
He hath said, “Hath embraced.” It is too little that
thou doest it, thou art delighted too; thou praisest openly, thou
laughest to thyself. Thou dost push to destruction a man heedlessly
putting forth his faults, and knowing not whether they be faults:
thou that knowest it to be a fault, sayest not, “Whither art
thou rushing?” If thou wert to see him heedlessly walk in the
dark, where thou knewest a well to be, and wert to hold thy peace,
of what sort wouldest thou be? wouldest thou not be set down for an
enemy of his life? [1780] And yet if he were to fall into a well,
not in soul [1781] but in body he would die. He doth fall headlong
into his vices, he doth expose before thee his evil doings: thou
knowest them to be evil, and praisest and laughest to thyself. Oh
that at length he were to be turned to God at whom thou laughest,
and whom thou wouldest not reprove, and that he were to say,
“Let them be confounded that say to me, Well, well.”
[1782]
27. “Sitting against thy brother thou didst detract”
(ver. 20). And this “sitting” doth belong to that
whereof he hath spoken above in, “hath embraced.” For
he that doeth anything while standing or passing along, doth it not
with pleasure: but if he for this purpose sitteth, how much leisure
doth he seek out to do it! That very evil detraction thou wast
making with diligence, thou wast making sitting; thou wouldest
thereon be wholly engaged; thou wast embracing thy evil, thou wast
kissing thy craftiness. “And against thy mother’s son
thou didst lay a stumbling-block.” Who is
“mother’s son”? Is it not brother? He would
repeat then the same that he had said above, “thy
brother.” Hath he intimated that any distinction must be
perceived by us? Evidently, brethren, I think a distinction must be
made. Brother against brother doth detract, for example’s
sake, as though for instance one strong, and now a doctor and
scholar of some weight, doth detract from his brother, one
perchance that is teaching well and walking well: but another is
weak, against him he layeth a stumbling-block by detracting from
the former. For when the good are detracted from by those that seem
to be of some weight and to be learned, the weak fall upon the
stumbling-block, who as yet know not how to judge. Therefore this
weak one is called “mother’s son,” not yet
father’s, still needing milk, and hanging on the breast. He
is borne as yet in the bosom of his mother the Church, he is not
strong enough to draw near to the solid food of his Father’s
table, but from the mother’s breast he draweth sustenance,
unskilled in judging, inasmuch as yet he is animal and carnal.
“For the spiritual man judgeth all things,” [1783] but
“the animal man perceiveth not those things which are of the
Spirit of God; for they are foolishness to him.” [1784] To
such men saith the Apostle, “I could not speak unto you as
unto spiritual, but as unto carnal, as to babes in Christ I gave
you milk to drink, not meat; for ye were not able, but not even now
are ye able.” [1785] A mother I have been to you: as is said
in another place, “I became a babe among you, even as a nurse
cherishing her own children.” [1786] Not a nurse nursing
children of others, but a nurse cherishing her own children. For
there are mothers who when they have borne give to nurses: they
that have borne cherish not their children, because they have given
them to be nursed; [1787] but those that cherish, cherish not their
own, but those of others: but he himself had borne, he was himself
cherishing, to no nurse did commit what he had borne; for he had
said, “Of whom I travail again until Christ be formed in
you.” [1788] He did cherish them, and gave milk. But there
were some as it were learned and spiritual men who detracted from
Paul. “His letters indeed, say they, are weighty and
powerful; but the presence of his body weak, and speech
contemptible:” [1789] he saith himself in his Epistle, that
certain his detractors had said these words. They were sitting, and
were detracting against their brother, and against that their
mother’s son, to be fed with milk, they were laying a
stumbling-block. “And against thy mother’s son thou
didst lay a stumbling-block.”
28. “These things hast thou done, and I held my
tongue” (ver. 21). Therefore the Lord our God shall come, and
shall not keep silence. Now, “These things hast thou done,
and I held my tongue.” What is, “I held my
tongue”? From vengeance I have desisted, my severity I have
deferred, patience to thee I have prolonged, thy repentance I have
long looked for…“Thou hast imagined iniquity, that I
shall be like unto thee;” Thou hast [1790] imagined that I
shall be like unto thee, while thou wilt not be like unto Me. For,
“Be ye,” he saith, “perfect, even as your Father,
which is in the heavens, who maketh His sun to rise on the good and
evil.” [1791] Him thou wouldest not copy, who giveth good
things even to evil men, insomuch that sitting thou dost detract
even from good men. “I will reprove thee,” when
“God manifest shall come, our God, and shall not keep
silence,” “I will reprove thee.” And what to thee
shall I do in reproving thee? what to thee shall I do? Now thyself
thou seest not, I will make thee see thyself. Because if thou
shouldest see thyself, and shouldest displease thyself, thou
wouldest please Me: but because not seeing thyself thou hast
pleased thyself, thou wilt displease both Me and thyself; Me when
thou shalt be judged; thyself when thou shalt burn. But what to
thee shall I do? He saith. “I will set thee before thy
face.” For why wouldest thou escape thyself? At thy back thou
art to thyself, thou seest not thyself: I make thee see thyself:
what behind thy back thou hast put, before thy face will I put;
thou shalt see thy uncleanness, not that thou mayest amend, but
that thou mayest blush.…
29. But, “understand these things, ye that forget God”
(ver. 22). See how He crieth, and keepeth not silence, spareth
[1792] not. Thou hadst forgotten the Lord, [1793] didst not think
of thy evil life. Perceive how thou hast forgotten the Lord.
“Lest at length He seize like a lion, and there be none to
deliver.” What is “like a lion”? Like a brave
one, like a mighty one, like him whom none can withstand. To this
he made reference when he said, “Lion.” For it is used
for praise, it is used also for showing evil. The devil hath been
called lion: “Your adversary,” He saith, “like a
roaring lion, goeth about seeking whom He may devour.” [1794]
May it not be that whereas he hath been called lion because of
savage fierceness, Christ hath been called Lion for wondrous
mightiness? And where is that, “The Lion hath prevailed of
the tribe of Judah?” [1795] …
30. “Sacrifice of praise shall glorify Me” (ver. 23).
How shall “sacrifice of praise glorify Me”? Assuredly
sacrifice of praise doth no wise profit evil men, because they take
Thy Covenant in their mouth, and do damnable things that displease
Thine eyes. Straightway, he saith, even to them this I say,
“Sacrifice of praise shall glorify Me.” For if thou
livest ill and speakest good words, not yet dost thou praise: but
again, if, when thou beginnest to live well, to thy merits thou
dost ascribe thy living well, not yet dost thou
praise.…Therefore the Publican went down justified, rather
than that Pharisee. Therefore hear ye that live well, hear ye that
live ill: “Sacrifice of praise shall glorify Me.” No
one offereth Me this sacrifice, and is evil. I say not, Let there
not offer Me this any one that is evil; but no one doth offer Me
this, that is evil. For he that praiseth, is good: because if he
praiseth, he doth also live well, because if he praiseth, not only
with tongue he praiseth, but life also with tongue doth agree.
31. “And there is the way whereby I will show him the
salvation of God.” In sacrifice of praise “is the
way.” What is “the salvation of God”? Christ
Jesus. And how in sacrifice of praise to us is shown Christ?
Because Christ with grace came to us. These words saith the
Apostle: “But I live, now not I, but Christ liveth in me: but
that in flesh I live, in faith I live of the Son of God, who loved
me, and gave Himself for me.” [1796] Acknowledge then
sinners, that there would not need physician, if they were whole.
[1797] For Christ died for the ungodly. [1798] When then they
acknowledge their ungodlinesses, and first copy that Publican,
saying, “Lord, be merciful to me a sinner:” [1799] show
wounds, beseech Physician: and because they praise not themselves,
but blame themselves,—“So that he that glorieth, not in
himself but in the Lord may glory,” [1800] —they
acknowledge the cause of the coming of Christ, because for this end
He came, that He might save sinners: for “Jesus Christ
came,” he saith, “into this world to save sinners; of
whom I am chief.” [1801] Further, those Jews, boasting of
their work, thus the same Apostle doth rebuke, in saying, that they
to grace belonged not, who to their merits and their works thought
that reward was owing. [1802] He therefore that knoweth himself to
belong to grace, doth know what is Christ and what is
Christ’s because he needeth grace. If grace it is called,
gratis it is given; if gratis it is given, not any merits of time
have preceded that it should be given.…
Let us pray in the words of Augustine.
Turn we to the Lord God, the Father Almighty, and with pure
hearts offer to him, so far as our meanness can, great and true
thanks, with all our hearts praying his exceeding kindness, that of
his good pleasure he would deign to hear our prayers, that by his
Power he would drive out the enemy from our deeds and thoughts,
that he would increase our faith, guide our understandings, give us
spiritual thoughts, and lead us to his bliss, through Jesus Christ
his Son our Lord, who liveth and reigneth with him, in the Unity of
the Holy Spirit, one God, for ever and ever. Amen.
[A prayer which he was wont to use after his
Sermons and Lectures.]
NPNF (V1-08) St. Augustine
Notes
_________________________________________________________________
[1675] Lat. XLIX. From a sermon to the people. [1676] Some mss.
“meditate.” [1677] John i. 14. [1678] John i. 1. [1679]
Ps. lxxxii. 1. [1680] Ps. lxxxii. 6, 7. [1681] John i. 12. [1682] 1
John iii. 1. [1683] 1 John iii. 2. [1684] Ps. xcvi. 4. [1685] Matt.
xvi. 16. [1686] Mark iii. 11; Luke iv. 41. [1687] Vid. Heb. i. 1.
[1688] Ps. xix. 6. [1689] Matt. xxiv. 23. [1690] Calumniantes.
[1691] Luke xxiv. 47. [1692] Luke xxiv. 46, 47. [1693] Ps. xlv. 2.
[1694] Isa. vi. 3. [1695] Acts i. 4. [1696] 1 Cor. ii. 8. [1697]
Matt. xxvii. 39, 40. [1698] Ps. xxii. 1; Matt. xxvii. 46. [1699]
Rom. viii. 3. [1700] John xix. 11. [1701] Isa. liii. 7. [1702] Luke
xxiv. 37–40. [1703] John i. 14. [1704] John xx. 29. [1705]
Isa. xlii. 14. [1706] Ps. xcvii. 3. [1707] Oxf. mss.
“ineffable sweetness of His.” [1708] Head. [1709] Al.
“he doth.” [1710] Luke xiii. 8. [1711] Rom. xi. 19.
[1712] Matt. iii. 10. [1713] Luke v. 6. [1714] Matt. xix. 21.
[1715] Matt. xix. 28. [1716] 1 Kings xix. 18. [1717] John xxi. 11.
[1718] Deut. iv. 13. [1719] Isa. xi. 2, 3. [1720] [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. Palmoni, “The Wonderful Numberer.” See Dr.
Mahan’s “Palmoni,” Ed. New York, 1863.—C.]
[1721] Matt. xix. 28. [1722] 1 Cor. vi. 3. [1723] Matt. xxv. 31.
[1724] Gal. iv. 14. [1725] Mal. iii. 1; Matt. xi. 10. [1726] Isa.
iii. 14. [1727] Matt. xxv. 35. [1728] Phil. iv. 17. [1729] Phil.
iv. 10. [1730] Ps. xix. 1. [1731] Matt. xxii. 3. [1732] Matt. xxv.
34, etc. [1733] Matt. xxv. 32. [1734] Matt. vi. 1. [1735] Ps. xli.
1. [1736] Hos. vi. 6; Matt. ix. 13. [1737] Matt. xxv. 34. [1738]
Isa. lviii. 7. [1739] Matt. x. 42. [1740] Mark xii. 42. [1741]
Matt. iv. 20. [1742] Luke xix. 8. [1743] 2 Tim. ii. 19. [1744] Ps.
xix. 4. [1745] Ps. lxi. 2. [1746] Ps. xxvi. 9. [1747] Ps. xxvi. 1.
[1748] Curte. [1749] Ps. li. 16. [1750] Ps. li. 17. [1751] Oxf.
mss. add “are Mine.” [1752] Gen. i. 20. [1753] Or,
“In (or with) the Word Himself are all things.” [1754]
Jer. xxiii. 24. [1755] Ps. cxxxix. 8. [1756] Ps. xvi. 2. [1757] Ps.
cxxi. 4. [1758] Col. ii. 3. [1759] Matt. xxv. 35. [1760] [A.N.F.
(Tertullian), vol. iii. p. 67, and (Irenæus) vol. i. p. 484,
note 9.—C.] [1761] Luke xix. 8. [1762] Mark xii. 42. [1763]
Matt. x. 42. [1764] Luke ii. 14. [1765] [A.N.F. vol. vii. p. 553,
note 6.—C.] [1766] Ps. cxvi. 4. [1767] 1 Cor. x. 13. [1768]
Ps. xlvi. 1. [1769] Firmitas (perhaps “health”). [1770]
Ps. cxvi. 4. [1771] Matt. xiii. 25. [1772] Matt. xxiii. 3. [1773]
Philip. i. 18. [1774] Al. “They are of God. [1775] Ps. lxxxv.
8. [1776] 1 Cor. ix. 27. [1777] Rev. iii. 19. [1778] Ps. x. 3.
[1779] mss. Bodl. and Ex Coll. “lest they offend those from
whom they hear, not only by reproof but by silence, think it not
enough that they do not say.” [1780] Animæ. [1781]
Animâ. [1782] Ps. xl. 15. [1783] 1 Cor. ii. 15. [1784] 1 Cor.
ii. 14. [1785] 1 Cor. iii. 1, 2. [1786] 1 Thess. ii. 7. [1787] [See
Jer. Taylor’s remarkable sermon on “The Nursing of
Children by their Mothers, after the Example of the Blessed
Virgin,” vol. i. 38, Bungay ed. of Heber’s
edition.—C.] [1788] Gal. iv. 19. [1789] 2 Cor. x. 10. [1790]
Oxf. ms. rep. “Thou hast,” etc. [1791] Matt. v. 48, 45.
[1792] Some mss. “When He spareth.” [1793] Oxf. mss.
“God.” [1794] 1 Pet. v. 8. [1795] Rev. v. 5. [1796]
Gal. ii. 20. [1797] Matt. ix. 12. [1798] Rom. v. 6. [1799] Luke
xviii. 13. [1800] 1 Cor. i. 31. [1801] 1 Tim. i. 15. [1802] Gal. v.
4.
Finis
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