The First Sunday after the Epiphany
Augustine on Psalm LXVI
Sunday after Epiphany Home
O LORD, we beseech thee mercifully to receive the prayers of thy people who call upon thee; and grant that they may both perceive and know what things they ought to do, and also may have grace and power faithfully to fulfil the same; through Jesus Christ our Lord. Amen.
O GOD, who by the leading of a star didst manifest thy only-begotten Son to the Gentiles; Mercifully grant that we, who know thee now by faith, may after this life have the fruition of thy glorious Godhead; through the same thy Son Jesus Christ our Lord. Amen.Source Sacramentary of Bishop Gregory of Rome [600 AD]. It is based on James 4:17, John 13:17, and Luke 12:47 -[Barbee and Zahl]
Collect of Epiphany - said in the Octave of Epiphany
Isaiah lx. 1, Psalm 47, 48 | 66, 67;
Romans xii. 1 & St. Luke ii. 41
Homilies
Romans xii. 1 St. Luke ii. 41
HOMILY
Augustine
1. This Psalm hath on the title the inscription, "For the end, a song
of a Psalm of Resurrection." When ye hear "for the end," whenever the
Psalms are repeated, understand it "for Christ:" the Apostle saying,
"For the end of the law is Christ, for righteousness to every one
believing." [2582] In what manner therefore here Resurrection is sung,
ye wilt hear, and whose Resurrection it is, as far as Himself deigneth
to give and disclose. For the Resurrection we Christians know already
hath come to pass in our Head, and in the members it is to be. The Head
of the Church is Christ, [2583] the members of Christ are the Church.
That which hath preceded in the Head, will follow in the Body. This is
our hope; for this we believe, for this we endure and persevere amid so
great perverseness of this world, hope comforting us, before that hope
becometh reality....The Jews did hold the hope of the resurrection of
the dead: and they hoped that themselves alone would rise again to a
blessed life because of the work of the Law, and because of the
justifications of the Scriptures, which the Jews alone had, and the
Gentiles had not. Crucified was Christ, "blindness in part happened
unto Israel, in order that the fulness of the Gentiles might enter in:"
[2584] as the Apostle saith. The resurrection of the dead beginneth to
be promised to the Gentiles also that believe in Jesus Christ, that He
hath risen again. Thence this Psalm is against the presumption and
pride of the Jews, for the comfort of the Gentiles that are to be
called to the same hope of resurrection.
2. ...Thence he beginneth, "Be joyful in God." Who? "Every land" (ver.
1). Not therefore Judaea alone. See, brethren, after what sort is set
forth the universality of the Church in the whole world spread abroad:
and mourn ye not only the Jews, who envied the Gentiles that grace, but
still more for heretics wail ye. For if they are to be mourned, that
have not been gathered together, how much more they that being gathered
together have been divided? "Jubilate in God every land." What is
"jubilate"? Into the voice of rejoicings break forth if ye cannot into
that of words. For "jubilation" is not of words, but the sound alone of
men rejoicing is uttered, as of a heart labouring and bringing forth
into voice the pleasure of a thing imagined which cannot be expressed.
"Be joyful in God every land:" let no one jubilate in a part: let every
land be joyful, let the Catholic Church jubilate. The Catholic Church
embraceth the whole: whosoever holdeth a part and from the whole is cut
off, should howl, not jubilate.
3. "But play ye to His name" (ver. 2). What hath he said? By you
"playing" let His name be blessed. But what it is to "play"? To play is
also to take up an instrument which is called a psaltery, and by the
striking and action of the hands to accompany voices. If therefore ye
jubilate so that God may hear; play also something that men may both
see and hear: but not to your own name....For if for the sake of
yourselves being glorified ye do good works, we make the same reply as
He made to certain of such men, "Verily I say unto you, they have
received their reward:" [2585] and again, "Otherwise no reward ye will
have with your Father that is in Heaven." [2586] Thou wilt say, ought
I, then, to hide my works, that I do them not before men? No. But what
saith He? "Let your works shine before men." In doubt then I shall
remain. On one side Thou sayest to me, "Take heed that ye do not your
righteousness before men:" on the other side Thou sayest to me, "Let
your good works shine before men;" what shall I keep? what do? what
leave undone? A man can as well serve two masters commanding different
things as one commanding different things. I command not, saith the
Lord, different things. The end observe, for the end sing: with what
end thou doest it, see thou. If for this reason thou doest it, that
thou mayest be glorified, I have forbidden it: but if for this reason,
that God may be glorified, I have commanded it. Play therefore, not to
your own name, but to the name of the Lord your God. Play ye, let Him
be lauded: live ye well, let Him be glorified. For whence have ye that
same living well? If for everlasting ye had had it, ye would never have
lived ill; if from yourselves ye had had it, ye never would have done
otherwise than have lived well. "Give glory to His praise." Our whole
attention upon the praise of God he directeth, nothing for us he
leaveth whence we should be praised. Let us glory thence the more, and
rejoice: to Him let us cleave, in Him let us be praised. Ye heard when
the Apostle was being read, "See ye your calling, brethren, how not
many wise after the flesh, not many mighty, not many noble, but the
foolish things of the world God hath chosen to confound the wise."
[2587] ...But the Lord chose afterwards orators also; but they would
have been proud, if He had not first chosen fishermen; He chose rich
men; but they would have said that on account of their riches they had
been chosen, unless at first He had chosen poor men: He chose Emperors
afterwards; but better is it, that when an Emperor hath come to Rome,
he should lay aside his crown, and weep at the monument of a fisherman,
than that a fisherman should weep at the monument of an Emperor. "For
the weak things of the world God hath chosen to confound the strong,"
etc. [2588] ...And what followeth? The Apostle hath concluded, "That
there might not glory before God any flesh." See ye how from us He hath
taken away, that He might give glory: hath taken away ours, that He
might give His own; hath taken away empty, that He might give full;
hath taken away insecure, that He might give solid....
4. "Say ye to God, How to be feared are Thy works!" (ver. 3). Wherefore
to be feared and not to be loved? Hear thou another voice of a Psalm:
"Serve ye the Lord in fear, and exult unto Him with trembling." [2589]
What meaneth this? Hear the voice of the Apostle: "With fear," he
saith, "and trembling, your own salvation work ye out." [2590]
Wherefore with fear and trembling? He hath subjoined the reason: "for
God it is that worketh in you both to will and to work according to
good will." [2591] If therefore God worketh in thee, by the Grace of
God thou workest well, not by thy strength. Therefore if thou
rejoicest, fear also: lest perchance that which was given to a humble
man be taken away from a proud one....Brethren, if against the Jews of
old, cut off from the root of the Patriarchs, we ought not to exalt
ourselves, but rather to fear and say to God, "How to be feared are Thy
works:" how much less ought we not to exalt ourselves against the fresh
wounds of the cutting off! Before there had been cut off Jews, graffed
in Gentiles; from the very graft there have been cut off heretics; but
neither against them ought we to exalt ourselves; lest perchance he
deserve to be cut off, that delighteth to revile them that are cut off.
My brethren, a bishop's voice, however unworthy, hath sounded to you:
[2592] we pray you to beware, whosoever ye are in the Church, do not
revile them that are not within; but pray ye rather, that they too may
be within. For God is able again to graft them in. [2593] Of the very
Jews the Apostle said this, and it was done in their case. The Lord
rose again, and many believed: they perceived not when they crucified,
nevertheless afterwards they believed in Him, and there was forgiven
them so great a transgression. The shedding of the Lord's blood was
forgiven the manslayers, not to say, God-slayers: "for if they had
known, the Lord of glory they never would have crucified." [2594] Now
to the manslayers hath been forgiven the shedding of the blood of Him
innocent: and that same blood which through madness they shed, through
grace they have drunk....O fulness of Gentiles, say thou to God, "How
to be feared are Thy works!" and so rejoice thou as that thou mayest
fear, be not exalted above the branches cut off.
5. "In the multitude of thy power Thine enemies shall lie to Thee." For
this purpose he saith, "to Thee thine enemies shall lie," in order that
great may be Thy power. What is this? With more attention hearken. The
power of our Lord Jesus Christ most chiefly appeared in the
Resurrection, from whence this Psalm hath received its title. And
rising again, He appeared to His disciples. [2595] He appeared not to
His enemies, but to His disciples. Crucified He appeared to all men,
rising again to believers: so that afterwards also he that would might
believe, and to him that should believe, resurrection might be
promised. Many holy men wrought many miracles; no one of them when dead
did rise again: because even they that by them were raised to life,
were raised to life to die....Because therefore the Jews might say,
when the Lord did miracles, Moses hath done these things, Elias hath
done, Eliseus hath done them: they might for themselves say these
words, because those men also did raise to life dead men, and did many
miracles: therefore when from Him a sign was demanded, of the peculiar
sign making mention which in Himself alone was to be, He saith, "This
generation crooked and provoking [2596] seeketh a sign, and a sign
shall not be given to it, except the sign of Jonas the Prophet: for as
Jonas was in the belly of the whale three days and three nights, so
shall be also the Son of Man in the heart of the earth three days and
three nights." [2597] In what way was Jonas in the belly of the whale?
Was it not so that afterwards alive he was vomited out? Hell [2598] was
to the Lord what the whale was to Jonas. This sign peculiar to Himself
He mentioned, this is the most mighty sign. It is more mighty to live
again after having been dead, than not to have been dead. The greatness
of the power of the Lord as He was made Man, in the virtue of the
Resurrection doth appear....
6. Observe also the very lie of the false witnesses in the Gospel, and
see how it is about Resurrection. For when to the Lord had been said,
"What sign showest Thou to us, that Thou doest these things?" [2599]
besides that which He had spoken about Jonah [2600] through another
similitude of this same thing also He spake, that ye might know this
peculiar sign had been especially pointed out: "Destroy this Temple,"
He saith, "and in three days I will raise it up." And they said, "In
forty and six years was builded this temple, and wilt Thou in three
days raise it up?" [2601] And the evangelist explaining what it was,
"But this," he saith, "spake Jesus of the Temple of His Body." [2602]
Behold this His power He said He would show to men in the same thing as
that from whence He had given the similitude of a Temple, because of
His flesh, which was the Temple of the Divinity hidden within. Whence
the Jews outwardly saw the Temple, the Deity dwelling within they saw
not. Out of those words of the Lord false witnesses made up a lie to
say against Him, out of those very words wherein He mentioned His
future Resurrection, in speaking of the Temple. For false witnesses,
when they were asked what they had heard Him say, alleged against Him:
"We heard Him saying, I will destroy this Temple, and after three days
I will raise it up." [2603] "After three days I will raise up," they
had heard: "I will destroy," they had not heard: but had heard "destroy
ye." One word they changed and a few letters, in order to support their
false testimony. But for whom changest thou a word, O human vanity, O
human weakness? For the Word, the Unchangeable, dost thou change a
word? Thou changest thy word, dost thou change God's Word?...Wherefore
said they that Thou hadst said, "I will destroy;" and said not that
which Thou saidest, "destroy ye"? It was, as it were, in order that
they might defend themselves from the charge of destroying the Temple
without cause. For Christ, because He willed it, died: and nevertheless
ye killed Him. Behold we grant you, O ye liars, Himself destroyed the
Temple. For it hath been said by the Apostle, "That loved me, and gave
up Himself for me." [2604] It hath been said of the Father, "That His
own Son spared not, but gave Him up for us all." [2605] ...By all means
be it that Himself destroyed the Temple, Himself destroyed that said,
"Power I have to lay down My Soul, [2606] and power I have again to
take it: no one taketh it from Me, but I Myself lay it down from Me,
and again I take it." [2607] Be it that Himself hath destroyed the
Temple in His Grace, in your malice. "In the multitude of Thy power
thine enemies shall lie to Thee." Behold they lie, behold they are
believed, behold Thou art oppressed, behold Thou art crucified, behold
Thou art insulted, behold head is wagged at Thee, "If Son of God He is,
let Him come down from the Cross." [2608] Behold when Thou wilt, life
Thou layest down, and with lance in the side art pierced, and
Sacraments from Thy side flow forth; [2609] Thou art taken down from
the Tree, wound in linens, laid in the sepulchre, there are set guards
lest Thy disciples take Thee away; there cometh the hour of Thy
Resurrection, earth is shaken, tombs are cloven, Thou risest again in
secret, appearest openly. Where then are those liars? Where is the
false testimony of evil will? Have not Thine enemies in the multitude
of Thy power lied to Thee?
7. Give them also those guards at the Tomb, let them recount what they
have seen, let them take money and lie too. [2610] ...They too were
added to the lie of the enemies: increased was the number of liars,
that increased might be the reward of believers. Therefore they lied,
"in the multitude of Thy power" they lied: to confound liars Thou hast
appeared to men of truth, and Thou hast appeared to those men of truth
whom Thou hast made men of truth.
8. Let Jews remain in their lies: to Thee, because in the multitude of
Thy power they lied, let there be done that which followeth, "Let every
land worship Thee, and play to Thee, play to Thy name, O Most Highest"
(ver. 4). A little before, Most Lowly, now Most Highest: Most Lowly in
the hands of lying enemies; Most Highest above the head of praising
Angels. O ye Gentiles, O most distant nations, leave lying Jews, come
confessing. "Come ye, and see the works of the Lord: terrible in
counsels above the sons of men" (ver. 5). Son of Man indeed He too hath
been called, and verily Son of Man He became: very Son of God in the
form of God; [2611] very Son of Man in form of a servant: but do not
judge of that form by the condition of others alike: "terrible" He is
"in counsels above the sons of men." Sons of men took counsel to
crucify Christ, being crucified He blinded the crucifiers. What then
have ye done, sons of men, by taking keen counsels against your Lord,
in whom was hidden Majesty, and to sight shown weakness? Ye were taking
counsels to destroy, He to blind and save; to blind proud men, to save
humble men: but to blind those same proud men, to the end that, being
blinded they might be humbled, being humbled might confess, having
confessed might be enlightened. "Terrible in counsels above the sons of
men." Terrible indeed. Behold blindness in part to Israel hath
happened: [2612] behold the Jews, out of whom was born Christ, are
without: behold the Gentiles, that were against Judaea, in Christ are
within. "Terrible in counsels above the sons of men."
9. Wherefore what hath He done by the terror of His counsel? He hath
turned the sea into dry land. For this followeth, "That hath turned the
sea into dry land" (ver. 6). A sea was the world, bitter with saltness,
troubled with tempest, raging with waves of persecutions, sea it was:
truly into dry land the sea hath been turned, now there thirsteth for
sweet water the world that with salt water was filled. Who hath done
this? He "that hath turned the sea into dry land." Now the soul of all
the Gentiles saith what? "My soul is as it were land without water to
Thee." [2613] "That hath turned the sea into dry land. In the river
they shall pass over on foot." Those same persons that have been turned
into dry land, though they were before sea, "in the river on foot shall
pass over." What is the river? The river is all the mortality of the
world. Observe a river: some things come and pass by, other things that
are to pass by do succeed. Is it not thus with the water of a river,
that from earth springeth and floweth? Every one that is born must
needs give place to one going to be born: and all this order of things
rolling along is a kind of river. Into this river let not the soul
greedily throw herself, let her not throw herself, but let her stand
still. And how shall she pass over the pleasures of things doomed to
perish? Let her believe in Christ, and she will pass over on foot: she
passeth over with Him for Leader, on foot she passeth over.
10. "There we will be joyous in Him." O ye Jews, of your own works
boast ye: lay aside the pride of boasting of yourselves, take up the
Grace of being joyous in Christ. For therein we will be joyous, but not
in ourselves: "there we will be joyous in Him." When shall we joy? When
we shall have passed over the river on foot. Life everlasting is
promised, resurrection is promised, there our flesh no longer shall be
a river: for a river it is now, while it is mortality. Observe whether
there standeth still any age. Boys desire to grow up; and they know not
how by succeeding years the span of their life is lessened. For years
are not added to but taken from them as they grow: just as the water of
a river alway draweth near, but from the source it withdraweth. And
boys desire to grow up that they may escape the thraldom of elders;
behold they grow up, it cometh to pass quickly, they arrive at youth:
let them that have emerged from boyhood retain, if they are able, their
youth: that too passeth away. Old age succeedeth: [2614] let even old
age be everlasting; with death it is removed. Therefore a river there
is [2615] of flesh that is born. This river of mortality, so that it
doth not by reason of concupiscence of things mortal undermine and
carry him away, he easily passeth over, that humbly, that is on foot,
passeth over, He being leader that first hath passed over, that of the
flood in the way even unto death hath drunk, and therefore hath lifted
up the head. [2616] Passing over therefore on foot that river, that is,
easily passing over that mortality that glideth along, "there we will
be joyous in Him." But now in what save in Him, or in the hope of Him?
For even if we are joyous now, in hope we are joyous; but then in Him
we shall be joyous. And now in Him, but through hope: "but then face to
face." [2617] "There we will be joyous in Him."
11. In whom? "In Him that reigneth in His virtue for everlasting" (ver.
7). For what virtue have we and is it everlasting? If everlasting were
our virtue, we should not have slipped, should not have fallen into
sin, we should not have deserved penal mortality. He, of His good
pleasure, took up that whereunto our desert threw us down. [2618] "That
reigneth in His virtue for everlasting." Of Him partakers let us be
made, in whose virtue we shall be strong, but He in His own. We
enlightened, He a light enlightening: we, being turned away from Him,
are in darkness; turned away from Himself He cannot be. With the heat
of Him we are warmed; from whence withdrawing we had grown cold, to the
Same drawing near again we are warmed. Therefore let us speak to Him
that He may keep us in His virtue, because "in Him we will be joyous
that reigneth in His virtue for everlasting."
12. But this thing is not granted to believing Jews alone...."The eyes
of Him do look upon the Gentiles." And what do we? The Jews will
murmur; the Jews will say, "what He hath given to us, the same to them
also; to us Gospel, to them Gospel; to us the Grace of Resurrection,
and to them the Grace of Resurrection; doth it profit us nothing that
we have received the Law, and that in the justifications of the Law we
have lived, and have kept the commandments of the fathers? Nothing will
it avail? The same to them as to us." Let them not strive, let them not
dispute. "Let not them that are bitter be exalted in their own selves."
[2619] O flesh miserable and wasting, art thou not sinful? Why crieth
out thy tongue? Let the conscience be listened to. "For all men have
sinned, and need the glory of God." [2620] Know thyself, human
weakness. Thou didst receive the Law, in order that a transgressor also
of the Law thou mightest be: [2621] for thou hast not kept and
fulfilled that which thou didst receive. There hath come to thee
because of the Law, not the justification which the Law enjoineth, but
the transgression which thou hast done. If therefore there hath
abounded sin, why enviest thou Grace more abounding. Be not bitter, for
"let not them that are bitter be exalted in their own selves." He
seemeth in a manner to have uttered a curse in "Let not them that are
bitter be exalted;" yea, be they exalted, but not "in themselves." Let
them be humbled in themselves, exalted in Christ. For, "he that
humbleth himself shall be exalted; and he that exalteth himself shall
be humbled." [2622] "Let not them that are bitter be exalted in their
own selves."
13. "Bless our God, ye nations" (ver. 8). Behold, there have been
driven back they that are bitter, reckoning hath been made with them:
some have been converted, some have continued proud. Let not them
terrify you that grudge the Gentiles Gospel Grace: now hath come the
Seed of Abraham, in whom are blessed all nations. [2623] Bless ye Him
in whom ye are blessed, "Bless our God, ye nations: and hear ye the
voice of His praise." Praise not yourselves, but praise Him. What is
the voice of His praise? That by His Grace we are whatever of good we
are. "Who hath set my Soul unto life" (ver. 9) Behold the voice of his
praise: "Who hath set my Soul unto life." Therefore in death she was:
in death she was, in thyself. Thence it is that ye ought not to have
been exalted in yourselves. Therefore in death she was, in thyself:
where will it be in life, save in Him that said, "I am the Way, the
Truth, and the Life"? [2624] Just as to certain believers the Apostle
saith, "Ye were sometime darkness, but now light in the Lord." [2625]
..."And hath not given unto motion my feet." He hath set my Soul unto
life, He guideth the feet that they stumble not, be not moved and given
unto motion; He maketh us to live, He maketh us to persevere even unto
the end, in order that for everlasting we may live....
14. "For thou hast proved us, O God; Thou hast fired us as silver is
fired" (ver. 10). Hast not fired us like hay, but like silver: by
applying to us fire, Thou hast not turned us into ashes, but Thou hast
washed off uncleanness, "Thou hast fired us, as silver is fired." And
see in what manner God is wroth against them, whose Soul He hath set
unto life. "Thou hast led us into a trap:" not that we might be caught
and die, but that we might be tried and delivered from it. "Thou hast
laid tribulations upon our back." For having been to ill purpose lifted
up, proud we were: having been to ill purpose lifted up, we were bowed
down, in order that being bowed down, we should be lifted up for good.
"Thou hast laid tribulations on our back:" "Thou hast set men over our
heads" (ver. 11). All these things the Church hath suffered in sundry
and divers persecutions: She hath suffered this in Her individual
members, even now doth suffer it. For there is not one, that in this
life could say that he was exempt from these trials. Therefore there
are set even men over our heads: we endure those whom we would not, we
suffer for our betters those whom we know to be worse. But if sins be
wanting, a man is justly superior: but by how much there are more sins,
by so much he is inferior. And it is a good thing to consider ourselves
to be sinners, and thus endure men set over our heads: in order that we
also to God may confess that deservedly we suffer. For why dost thou
suffer with indignation that which He doeth who is just? "Thou hast
laid tribulations upon our back: Thou hast set men over our heads." God
seemeth to be wroth, when He doeth these things: fear not, for a Father
He is, He is never so wroth as to destroy. When ill thou livest, if He
spareth, He is more angry. In a word, these tribulations are the rods
of Him correcting, lest there be a sentence from Him punishing....
15. "We have passed through fire and water." Fire and water are both
dangerous in this life. Certainly water seemeth to extinguish fire, and
fire seemeth to dry up water. Thus also these are the trials, wherein
aboundeth this life. Fire burneth, water corrupteth: both must be
feared, both the burning of tribulation and the water of corruption.
Whenever there is adversity, and anything which is called unhappiness
in this world, there is as it were fire: whenever there is prosperity,
and the world's plenty floweth about one, there is as it were water.
See that fire burn thee not, nor water corrupt....Hasten not to the
water: through fire pass over to the water, that thou mayest pass over
the water also. Therefore also in the mystic rites [2626] and in
catechising and in exorcising, [2627] there is first used fire. For
whence ofttimes do the unclean spirits cry out, "I burn," if that is
not fire? But after the fire of Exorcism we come to Baptism: so that
from fire to water, from water unto refreshment. But as in the
Sacraments, so it is in the temptations of this world: the straitness
of fear draweth near first, in place of fire; afterwards fear being
removed, we ought to be afraid lest worldly happiness corrupt. But when
the fire hath not made thee burst, and when thou hast not sunk in the
water, but hast swum out; through discipline thou passest over to rest,
and passing over through fire and water, thou art led forth into a
place of refreshment. For of those things whereof the signs are in the
Sacraments, there are the very realities in that perfection of life
everlasting....But we are not torpid there, but we rest: nor though it
be called heat, shall we be hot there, but we shall be fervent in
spirit. Observe that same heat in another Psalm: "nor is there any one
that hideth himself from the heat thereof." [2628] What saith also the
Apostle? "In spirit fervent." [2629] Therefore, "we have gone over
through fire and water: and Thou hast led us forth into a cool place."
16. Observe how not only concerning a cool place, but neither of that
very fire to be desired he hath been silent: "I will enter into Thy
House in holocausts" (ver. 13). What is a holocaust? A whole sacrifice
burned up, but with fire divine. For a sacrifice is called a holocaust,
when the whole is burned. One thing are the parts of sacrifices,
another thing a holocaust: when the whole is burned and the whole
consumed by fire divine, it is called a holocaust: when a part, a
sacrifice. Every holocaust indeed is a sacrifice: but not every
sacrifice a holocaust. Holocausts therefore he is promising, the Body
of Christ is speaking, the Unity of Christ is speaking, "I will enter
into Thy House in holocausts." All that is mine let Thy fire consume,
let nothing of mine remain to me, let all be Thine. But this shall be
in the Resurrection of just men, "when both this corruptible shall be
clad in incorruption, and this mortal shall be clad in immortality:
then shall come to pass that which hath been written, `Death is
swallowed up in victory.'" [2630] Victory is, as it were, fire divine:
when it swalloweth up our death also, it is a holocaust. There
remaineth not anything mortal in the flesh, there remaineth not
anything culpable in the spirit: the whole of mortal life shall be
consumed, in order that in life everlasting it may be consummated, that
from death we may be preserved in life. [2631] These therefore will be
the holocausts. And what shall there be "in the holocausts"?
17. "I will render to Thee my vows, which my lips have distinguished"
(ver. 14). What is the distinction in vows? This is the distinction,
that thyself thou censure, Him thou praise: perceive thyself to be a
creature, Him the Creator: thyself darkness, Him the Enlightener, to
whom thou shouldest say, "Thou shalt light my lamp, O Lord my God, Thou
shalt enlighten my darkness." [2632] For whenever thou shalt have said,
O soul, that from thyself thou hast light, thou wilt not distinguish.
If thou wilt not distinguish, thou wilt not render distinct vows.
Render distinct vows, confess thyself changeable, Him unchangeable:
confess thyself without Him to be nothing, but Himself without thee to
be perfect; thyself to need Him, but Him not to need thee. Cry to Him,
"I have said to the Lord, My God art Thou, for my good things Thou
needest not." [2633] Now though God taketh thee to Him for a holocaust,
He groweth not, He is not increased, He is not richer, He becometh not
better furnished: whatsoever He maketh of thee for thy sake, is the
better for thee, not for Him that maketh. If thou distinguishest these
things, thou renderest the vows to thy God which thy lips have
distinguished.
18. "And my mouth hath spoken in my tribulation." How sweet ofttimes is
tribulation, how necessary! In that case what hath the mouth of the
same spoken in his tribulation? "Holocausts marrowed I will offer to
Thee" (ver. 15). What is "marrowed"? Within may I keep Thy love, it
shall not be on the surface, in my marrow it shall be that I love Thee.
For there is nothing more inward than our marrow: the bones are more
inward than the flesh, the marrow is more inward than those same bones.
Whosoever therefore on the surface loveth God, desireth rather to
please men, but having some other affection within, he offereth not
holocausts of marrow: but into whosesoever marrow He looketh, him He
receiveth whole. "With incense and rams." The rams are the rulers of
the Church: the whole Body of Christ is speaking: this is the thing
which he offereth to God. Incense [2634] is what? Prayer. "With incense
and rams." For especially the rams do pray for the flocks. "I will
offer to Thee oxen with he-goats." Oxen we find treading out corn, and
the same are offered to God. The Apostle hath said, that of the
preachers of the Gospel must be understood that which hath been
written, "Of the ox treading out corn the mouth thou shalt not muzzle.
Doth God care for oxen?" [2635] Therefore great are those rams, great
the oxen. What of the rest, that perchance are conscious of certain
sins, that perchance in the very road have slipped, and, having been
wounded, by penitence are being healed? Shall they too continue, and to
the holocausts shall they not belong? Let them not fear, he hath added
he-goats also. "I will offer to Thee oxen with he-goats." By the very
yoking are saved the he-goats; of themselves they have no strength,
being yoked to bulls they are accepted. For they have made friends of
the mammon of iniquity, that the same may receive them into everlasting
tabernacles. [2636] Therefore those he-goats shall not be on the left,
because they have made to themselves friends of the mammon of iniquity.
But what he-goats shall be on the left? They to whom shall be said, "I
hungred, and ye gave me not to eat:" [2637] not they that have redeemed
their sins by almsdeeds.
19. Come ye, hear, and I will tell, all ye that fear God" (ver. 16).
Let us come, let us hear, what he is going to tell, "Come ye, hear, and
I will tell." But to whom, "Come ye, and hear"? "All ye that fear God."
If God ye fear not, I will not tell. It is not possible that it be told
to any where the fear of God is not. Let the fear of God open the ears,
that there may be something to enter in, and a way whereby may enter in
that which I am going to tell. But what is he going to tell? "How great
things He hath done to my soul." Behold, he would tell: but what is he
going to tell? Is it perchance how widely the earth is spread, how much
the sky is extended, and how many are the stars, and what are the
changes of sun and of moon? This creation fulfilleth its course: but
they have very curiously sought it out, the Creator thereof have not
known. [2638] This thing hear, this thing receive, "O ye that fear God,
how great things He hath done to my soul:" if ye will, to yours also.
"How great things He hath done to my soul." "To Him with my mouth I
have cried" (ver. 17). "And this very thing, he saith, hath been done
to his soul; that to Him with his mouth he should cry, hath been done,
he saith, to his soul. Behold, brethren, Gentiles we were, even if not
in ourselves, in our parents. And what saith the Apostle? "Ye know,
when Gentiles ye were, to idols without speech how ye went up, being
led." [2639] Let the Church now say, "how great things He hath done to
my soul." "To Him with my mouth I have cried." I a man to a stone was
crying, to a deaf stock I was crying, to idols deaf and dumb I was
speaking: now the image of God hath been turned to the Creator thereof.
I that was "saying to a stock, My father thou art; and to a stone, Thou
hast begotten me:" [2640] now say, "Our Father, which art in Heaven."
[2641] ..."To Him with my mouth I have cried, and I have exalted Him
under my tongue." See how in secret He would be uncorrupt that offereth
marrowed holocausts. This do ye, brethren, this imitate, so that ye may
say, "Come ye, see how great things He hath done to my soul." For all
those things of which he telleth, by His Grace are done in our soul.
See the other things of which he speaketh.
20. "If I have beheld iniquity in my heart, may not the Lord hearken"
(ver. 18). Consider now, brethren, how easily, how daily men blushing
for fear of men do censure iniquities; He hath done ill, He hath done
basely, a villain the fellow is: this perchance for man's sake he
saith. See whether thou beholdest no iniquity in thy heart, whether
perchance that which thou censurest in another, thou art meditating to
do, and therefore against him dost exclaim, not because he hath done
it, but because he hath been found out. Return to thyself, within be to
thyself a judge. Behold in thy hid chamber, in the very inmost recess
of the heart, where thou and He that seeth are alone, there let
iniquity be displeasing to thee, in order that thou mayest be pleasing
to God. Do not regard it, that is, do not love it, but rather despise
it, that is, contemn it, and turn away from it. Whatever pleasing thing
it hath promised to allure thee to sin; whatever grievous thing it hath
threatened, to drive thee on to evil doing; all is nought, all passeth
away: it is worthy to be despised, in order that it may be trampled
upon; not to be eyed lest it be accepted. [2642] ...
21. "Therefore God hath hearkened to me" (ver. 19). Because I have not
beheld iniquity in my heart. "And He hath listened to the voice of my
prayer." "Blessed be my God, that hath not thrust away my supplication
and His mercy from me" (ver. 20). Gather the sense from that place,
where he saith, "Come ye, hear, and I will tell you, all ye that fear
God, how great things He hath done to my soul:" [2643] he hath both
said the words which ye have heard, and at the end thus he hath
concluded: "Blessed be my God, that hath not thrust away my
supplication and His mercy from me." For thus there arriveth at the
Resurrection he that speaketh, where already we also are by hope: yea
both it is we ourselves, and this voice is ours. So long therefore as
here we are, this let us ask of God, that He thrust not from us our
supplication, and His mercy, that is, that we pray continually, and He
continually pity. For many become feeble in praying, and in the newness
of their own conversion pray fervently, afterwards feebly, afterwards
coldly, afterwards negligently: as if they have become secure. The foe
watcheth: thou sleepest. The Lord Himself hath given commandment in the
Gospel, how "it behoveth men always to pray and not to faint." [2644]
And he giveth a comparison from that unjust judge, who neither feared
God, nor regarded man, whom that widow daily importuned to hear her;
and he yielded for weariness, that was not influenced by pity: and the
naughty judge saith to himself, "Though neither God I fear, nor men I
regard, even because of the weariness which this widow daily putteth
upon me, I will hear her cause, and will avenge her." And the Lord
saith, "If a naughty judge hath done this, shall not your Father avenge
His chosen, that to Him do cry day and night? Yea, I say unto you, He
shall make judgment of them speedily." Therefore let us not faint in
prayer. Though He putteth off what He is going to grant, He putteth it
not away: being secure of His promise, let us not faint in praying, and
this is by His goodness. Therefore he hath said, "Blessed is my God,
that hath not thrust away my supplication and His mercy from me." When
thou hast seen thy supplication "not thrust away from thee," be secure,
that His mercy hath not been thrust away from thee.
__________________________________________________________________
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: __________________________________________________________________
[2581] Lat. LXV. Sermon to the Commonalty.
[2582] Rom. x. 4.
[2583] Col. i. 18.
[2584] Rom. xi. 25.
[2585] Matt. vi. 2.
[2586] Matt. vi. 1.
[2587] 1 Cor. i. 26, 27.
[2588] 1 Cor. i. 27.
[2589] Ps. ii. 11.
[2590] Philip. ii. 12.
[2591] Philip. ii. 13.
[2592] Some Oxf. mss. "My brethren, however their voice soundeth toward
you."
[2593] Rom. xi. 23.
[2594] 1 Cor. ii. 8.
[2595] Acts x. 40.
[2596] Amaricans, etc.; most mss. "evil and adulterous."
[2597] Matt. xii. 39, 40.
[2598] [i.e., Hades, Sheol.--C.]
[2599] John ii. 18.
[2600] Matt. xii. 39.
[2601] John ii. 19, 20.
[2602] John ii. 21.
[2603] Matt. xxvi. 61; Mark xiv. 58; John ii. 19.
[2604] Gal. ii. 20.
[2605] Rom. viii. 32.
[2606] Or, "life."
[2607] John x. 18.
[2608] Matt. xxvii. 49.
[2609] John xix. 34.
[2610] Matt. xxviii. 12.
[2611] Philip. ii. 6.
[2612] Rom. xi. 25.
[2613] Ps. cxliii. 6.
[2614] Oxf. mss. add, "Let even old age succeed for everlasting, let,"
etc.
[2615] Oxf. mss. "is the mortality."
[2616] Ps. cx. 7.
[2617] 1 Cor. xiii. 12.
[2618] Gen. iii. 17, etc.
[2619] [See on Ps. lxix. ver. 10, infra.--C.]
[2620] Rom. iii. 23.
[2621] Rom. v. 20.
[2622] Matt. xxiii. 12.
[2623] Gen. xii. 3.
[2624] John xiv. 6.
[2625] Eph. v. 8.
[2626] Sacramentis.
[2627] Exorcism before Baptism.
[2628] Ps. xix. 6.
[2629] Rom. xii. 11.
[2630] 1 Cor. xv. 54.
[2631] Oxf. mss. add, "that from," etc.
[2632] Ps. xviii. 28.
[2633] Ps. xvi. 2.
[2634] [See (A.N.F. vol. vi. p. 528) Arnobius on incense.--C.]
[2635] 1 Cor. ix. 9; Deut. xxv. 4.
[2636] Luke xvi. 9.
[2637] Matt. xxv. 42.
[2638] Wisd. xiii. 1.
[2639] 1 Cor. xii. 2.
[2640] Jer. ii. 27.
[2641] Matt. vi. 9.
[2642] Here followeth in the Oxf. ed. a part in brackets, "which is
omitted in some good mss.--Ben."
[2643] Ps. lxvi. 16.
[2644] Luke xviii. 1, etc.
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