The Second Sunday after the Epiphany
The Baptism of Chirst
Homily of Augustine on Psalm XCVII
Home -- Second Sunday after Epiphany
ALMIGHTY and everlasting God, who dost govern all things in heaven and earth; Mercifully hear the supplications of thy people, and grant us thy peace all the days of our life; through Jesus Christ our Lord. Amen.
Archbishop Cranmer translated this from Latin. Originally a prayer for outward peace.
In the Early Church, the birth of Christ, the Magi visit, and Baptism were all celebrated on the 6th. The Protestant Episcopal Church moved the baptism Gospel to the 2nd Sunday after Epiphany, to remember this event during Epiphanytide and so we have it today. The Lutheran Church remembers the Baptism on Third Sunday after Christmas. The Latin Church remembers it on the First Sunday after Epiphany. The Orthodox Church continues to celebrate the Baptism on the Theophany, 6 January, with the visit of the Magi. Theophany literally means "Manifestation of God".
Psalms 96, 97| 45, 46, Romans xii. 6 & St. Mark i. 1
Homily of Augustine on Psalm XCVII
Romans xii. 6
HAVING then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; or ministry, let us wait on our ministering; or he that teacheth, on teaching; or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness. Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. Be kindly affectioned one to another with brotherly love; in honour preferring one another; not slothful in business; fervent in spirit; serving the Lord; rejoicing in hope; patient in tribulation; continuing instant in prayer; distributing to the necessity of saints; given to hospitality. Bless them which persecute you: bless, and curse not. Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one toward another. Mind not high things, but condescend to men of low estate.St. Mark i. 1
THE beginning of the gospel of Jesus Christ, the Son of God; as it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee. The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins. And there went out unto him all the land of Judaea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins. And John was clothed with camel's hair, and with a girdle of a skin about his loins; and he did eat locusts and wild honey; and preached, saying, There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose. I indeed have baptized you with water: but he shall baptize you with the Holy Ghost. And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan. And straightway coming up out of the water, he saw the heavens opened, and the Spirit, like a dove, descending upon him: and there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased.
Hoimly of Augustine
Psalm XCVII
Psalm XCVII. [4453]
1. ...This Psalm is entitled, "A Psalm of David's, when his land was
restored." Let us refer the whole to Christ, if we wish to keep the
road of a right understanding: let us not depart from the corner stone,
[4454] lest our understanding suffer a fall: in Him let that become
fixed, which wavered with unstable motion; let that rest upon Him,
which before was waving to and fro in uncertainty. Whatever doubt a man
hath in his mind when he heareth the Scriptures of God, let him not
depart from Christ; when Christ hath been revealed to him in the words,
let him then be assured that he hath understood; but before he arriveth
at the understanding of Christ, let him not presume that he hath
understood. "For Christ is the end of the law for righteousness to
every one that believeth." [4455] What doth this mean, and how are
these words understood in Christ, "When his land was restored"?...
2. The earth restored is the resurrection of the flesh; for after His
resurrection, all those things which are sung of in the Psalm were
done. Let us then hear a Psalm full of joy on the restoration of the
Earth. Let the Lord our God excite in us a hope and a pleasure worthy
of so great a thing; may He rule our discourse, that it be fit for your
hearts, that whatever joy our heart doth feel in such sights, He may
bring on to our tongue, and thence conduct it into your ears, then to
your heart, thence to your actions.
3. ..."The Lord is King, let the earth be glad: yea, let the multitude
of the isles be joyous" (ver. 1). It is so indeed, because the word of
God hath been preached not in the continent alone, but also in those
isles which lie in mid sea: even these are full of Christians, full of
the servants of God. For the sea doth not retard Him who made it. Where
ships can approach, cannot the words of God? The isles are filled. But
figuratively the isles may be taken for all the Churches. Why isles?
Because the waves of all temptations roar around them. But as an isle
may be beaten by the waves which on every side dash around it, yet
cannot be broken, and rather itself doth break the advancing waves,
than by them is broken: so also the Churches of God, springing up
throughout the world, have suffered the persecutions of the ungodly,
who roar around them on every side; and behold the isles stand fixed,
and at last the sea is calmed.
4. "Clouds and darkness are round about Him: righteousness and judgment
are the direction of His seat" (ver. 2)....The Lord Himself saith: "For
judgment I am come into this world; that they which see not might see,
and that they which see might be made blind." [4456] They who seem unto
themselves to see, who think themselves wise, who think healing not
needful for them, that they may be made blind, may not understand. And
that "they which see not may see;" that they who confess their
blindness may obtain to be enlightened. Let there be therefore "clouds
and darkness round about Him," for those who have not understood Him:
for those who confess and humble themselves, "righteousness and
judgment are the direction of His seat." He called those who believe in
Him His seat: for from them hath He made Himself a seat, since in them
Wisdom sitteth; for the Son of God is the Wisdom of God. But we have
heard from another passage of Scripture a strong confirmation of this
interpretation. "The soul of the righteous is the seat of Wisdom."
[4457] Because then they who have believed in Him have been made
righteous: justified by faith, they have become His own seat: He
sitteth in them, judging from them, and guiding them....
5. "There shall go a fire before Him, and burn up His enemies on every
side" (ver. 3). We remember having read in the Gospel, He shall say,
"Depart into everlasting fire, prepared for the devil and his angels."
[4458] I do not think it is said of that fire. Why do I not? Because he
speaketh of some fire, which shall go before Him, before He cometh to
judgment. For it is said, that the fire goeth before Him, and burneth
up His enemies on every side, that is, throughout the whole world. That
fire will burn after His advent: this, on the contrary, will go before
Him. What fire then is this?...Behold, we have understood the fire that
goeth before Him, that is to be understood of a kind of temporal
punishment of the unbelieving and ungodly: let us understand the fire,
if possible, of the salvation of the redeemed also; for thus we had
proposed. The Lord Himself saith: "I am come to send fire on the
earth:" [4459] "fire" in the same way as a "sword;" as in another
passage He saith, that He was not come to send peace, but a sword, upon
earth. [4460] The sword to divide, the fire to burn: but each salutary:
for the sword of His own word hath in salutary wise separated us from
evil habits. For He brought a sword, and separated every believer
either from his father who believed not in Christ, or from his mother
in like manner unbelieving: or at least, if we were born of Christian
parents, from his ancestors. For no man among us had not either a
grandsire, or great grandsire, or some ancestry among the heathen, and
in that unbelief which is accursed before God. We are separated from
that which we were before; but the sword which separateth, but slayeth
not, hath cut between us. In the same way the fire also: "I am come to
send fire upon the earth." Believers in Him were set on fire, they
received the flame of love: and for this reason when the Holy Spirit
itself had been sent to the Apostles, It thus appeared: "cloven
tongues, like as of fire." [4461] Burning with this fire they set out
on their march through the world, to burn and set on fire His enemies
on every side. What enemies of His? They who forsaking the God who made
them, adored the idols they had made....
6. "His lightnings gave shine unto the world" (ver. 4). This is great
joy. Do we not see? is it not clear? His lightnings have shined unto
the whole world: His enemies have been set on fire, and burnt. All that
gainsaid hath been burnt, and "His lightnings have given shine unto the
world." How have they shone? That the world might at length believe.
Whence were the lightnings? From the clouds. What are the clouds of
God? The preachers of the truth. But thou seest a cloud, misty and dark
in the sky, and it hath I know not what hidden within it. If there be
lightning from the cloud, a brightness shineth forth: from that which
thou didst despise, hath burst forth that which thou mayest dread. Our
Lord Jesus Christ therefore sent His Apostles, as His preachers, like
clouds: they were seen as men, and were despised; as clouds appear, and
are despised, until what thou wonderest at gleameth from them. For they
were in the first place men encumbered with flesh, weak; then, men of
low station, unlearned, ignoble: but there was within what could
lighten forth; there was in them what could flash abroad. Peter a
fisherman approached, prayed, and the dead arose. [4462] His human form
was a cloud, the splendour of the miracle was the lightning. So in
their words, so in their deeds, when they do things to be wondered at,
and utter words to be wondered at, "His lightnings gave shine unto the
world; the earth saw it, and was afraid." Is it not true? Doth not the
whole Christian world at length exclaim, Amen, afraid at the lightnings
which burst forth from those clouds?
7. "The hills melted like wax at the presence of the Lord" (ver. 5).
Who are the hills? The proud. Every high thing raising itself against
God, at the deeds of Christ and of the Christians, trembled, yielded,
and when I say, what hath been already said, "melted," a better word
cannot be found. "The hills melted like wax at the presence of the
Lord." Where is the elevation of powers? where the hardness of the
unbelieving? The Lord was a fire unto them, they melted at His presence
like wax; so long hard, until that fire was applied. Every height hath
been levelled; it dareth not now blaspheme Christ: and though the Pagan
believeth not in Him, he blasphemeth Him not; though not as yet become
a living stone, yet the hard hill hath been subdued. "At the presence
of the Lord of the whole earth:" not of the Jews only, but of the
Gentiles also, as the Apostle saith; for He is not the God of the Jews
alone, but of the Gentiles also. [4463] He is therefore the Lord of the
whole earth, the Lord Jesus Christ born in Judaea, but not born for
Judaea alone, because before He was born He created all men; and He who
created, also new created, all men.
8. "The heavens have declared His righteousness: and all the people
have seen His glory" (ver. 6). What heavens have declared? "The heavens
declare the glory of God." [4464] Who are the heavens? Those who have
become His seat; for as God sitteth in the heavens, so doth He sit in
the Apostles, so doth He sit in the preachers of the Gospel. Even thou,
if thou wilt, shalt be a heaven. Dost thou wish to be so? Purge from
thy heart the earth. If thou hast not earthly lusts, and hast not in
vain uttered the response, that thou hast "lifted up thy heart," thou
shalt be a heaven. [4465] "If ye be risen with Christ," saith the
Apostle to believers, "set your affection on things above, not on
things of the earth." [4466] Thou hast begun to set thine affection
upon things above, not on things upon earth; hast thou not become a
heaven? Thou carriest flesh, and in thy heart thou art already a
heaven; for thy conversation will be in heaven. [4467] Being such, thou
also declarest Christ; for who of the faithful declareth not
Christ?...Therefore the whole Church preacheth Christ, and the heavens
declare His righteousness; for all the faithful, whose care it is to
gain unto God those who have not yet believed, and who do this from
love, are heavens. From them God thundereth forth the terror of His
judgment; and he who was unbelieving trembleth, and is alarmed, and
believeth. He shows unto men what power Christ had throughout the
world, by pleading with them, and leading them to love Christ. For how
many this day have led their friends either to some pantomimist, or
flute-player? Why, except from their liking him? And do ye love Christ.
For He who conquered the world hath exhibited such spectacles, as that
no man can say that he findeth in them cause for blame. For each
person's favourite in the theatre is often vanquished there. But no man
is vanquished in Christ: there is no reason for shame. Seize, lead,
draw, whom ye may: be without fear, ye are leading unto Him, who
displeaseth not those who see Him; and ask ye Him to enlighten them,
that they may behold to good account.
9. "Confounded be all they that worship carved images" (ver. 7). Hath
not this come to pass? Have they not been confounded? Are they not
daily confounded? For carved images are images wrought by the hand. Why
are all who worship carved images confounded? Because all people have
seen His glory. All nations now confess the glory of Christ: let those
who worship stones be ashamed. Because those stones were dead, we have
found a living Stone; indeed those stones never lived, so that they
cannot be called even dead; but our Stone is living, and hath ever
lived with the Father, and though He died for us, He revived, and
liveth now, and death shall no more have dominion over Him. [4468] This
glory of His the nations have acknowledged; they leave the temples,
they run to the Churches. Do they still seek to worship carved images?
Have they not chosen to forsake their idols? They have been forsaken by
their idols. "Who glory in their idols." But there is a certain
disputer who seemeth unto himself learned, and saith, I do not worship
that stone, nor that image which is without sense;...I worship not this
image but I adore [4469] what I see, and serve him whom I see not. Who
is that? Some invisible deity, he replieth, who presideth over that
image. By giving this account of their images, they seem to themselves
able disputants, because they do not worship idols, and yet do worship
devils. "The things," brethren, saith the Apostle, "which the Gentiles
sacrifice, they sacrifice unto devils, and not to God; we know that an
idol is nothing: and that what the Gentiles sacrifice, they sacrifice
to devils, and not to God; and I would not that ye should have
fellowship with devils." [4470] Let them not therefore excuse
themselves on this ground, that they are not devoted to insensate
idols; they are rather devoted to devils, which is more dangerous. For
if they were only worshipping idols, as they would not help them, so
they would not hurt them; but if thou worship and serve devils, they
themselves will be thy masters....
10. But observe holy men, who are like the Angels. When thou hast found
some holy man who serveth God, if thou wish to worship him instead of
God, he forbiddeth thee: he will not arrogate to himself the honour due
to God, he will not be unto thee as God, but be with thee under God.
Thus did the holy Apostles Paul and Barnabas. They preached the word of
God in Lycaonia. When they had performed wonderful works in Lycaonia,
the people of that country brought victims, and wished to sacrifice to
them, calling Barnabas Jupiter, and Paul Mercury: they were not
pleased. Did they perchance refuse to be sacrificed to, because they
abhorred to be compared to devils? No, but because they shuddered at
divine honour being paid to men. Their own words show this: it is no
guess of ours; for the text of the book goeth on to say how they were
moved. [4471] ...Just then, as good men forbade those who had wished to
worship them as gods, and wish rather that God alone be worshipped, God
alone be adored, to God alone sacrifice be offered, not to themselves;
so also all the holy Angels seek His glory whom they love; endeavour to
impel and to excite to the contemplation of Him all whom they love: Him
they declare to them, not themselves, since they are angels; and
because they are soldiers, they study only how to seek the glory of
their Captain; but if they have sought their own glory, they are
condemned as usurpers. [4472] Such were the devil and his angels; he
claimed for himself divine honour, and for all his demons; he filled
the Pagan temples, and persuaded them to offer images and sacrifices to
himself. Was it not better to worship holy Angels than devils? They
answer: we do not worship devils; we worship angels, as ye call them,
the powers and the ministers of the great God. I wish ye would worship
them: ye would easily learn from themselves not to worship them. [4473]
Hear an Angel teaching. He was teaching a disciple of Christ, and
showing him many wonders in the Revelation of John: and when some
wonderful vision had been shown him, he trembled, and fell down at the
Angel's feet; but that Angel, who sought not but the glory of God,
said, "See thou do it not; for I am a fellow-servant of thee, and of
thy brethren the prophets." [4474] What then, my brethren? Let no man
say, I fear lest the Angel may be angry with me, if I worship him not
as my God. He is then angry with thee, when thou hast chosen to worship
him: for he is righteous, and loveth God. As devils are angry if they
are not worshipped, so are Angels angry if they are worshipped instead
of God. But lest the weak and trembling heart perchance say unto
itself: If then the demons are incensed because they are not
worshipped, I fear to offend them; what can even their chief the devil
do unto thee? If he had any power over us no one of us would remain.
Are not daily so many things said against him by the mouth of
Christians, and yet the harvest of Christians increaseth. When thou art
angry with the most depraved of thy slaves, thou givest him the name,
"Satan," Devil. Perhaps in this thou dost err, since thou sayest it to
a man, and thy immoderate anger hurrieth thee to revile the image of
God: and yet thou choosest a term thou deeply hatest, to apply to him.
If he could, would he not revenge himself? But it is not allowed: and
he doth so much only as is allowed him. For when he wished to tempt
Job, he had to ask power to do so: [4475] and he could do nothing had
he not received power. Why then dost thou not fearlessly worship God,
without whose will no one hurteth thee, and by whose permission thou
art chastened, not overcome? For if it shall have pleased the Lord thy
God to permit some man to hurt thee, or some spirit: He will chasten
thee, that thou mayest cry unto Him: [4476] "Confounded," therefore,
"be all they that delight in vain gods: worship Him, all ye His
angels." Let Pagans learn to worship God: they wish to worship Angels:
let them imitate Angels, and worship Him who is worshipped by Angels.
"Worship Him, all ye His angels." Let that Angel worship who was sent
to Cornelius (for worshipping Him he sent Cornelius to Peter), himself
Peter's fellow-servant; let him worship Christ, Peter's Lord. "Worship
Him, all ye gods!"
11. "Sion heard of it, and rejoiced" (ver. 8). What did Sion hear? That
all His Angels worship Him....For the Church was not as yet among the
Gentiles; in Judaea the Jews had some of them believed, and the very
Jews who believed thought that they only belonged to Christ: the
Apostles were sent to the Gentiles, Cornelius was preached to;
Cornelius believed, was baptized, and they who were with Cornelius were
also baptized. [4477] But ye know what happened, that they might be
baptized: the reader indeed hath not reached this point, but,
nevertheless, some recollect; and let those who do not recollect, hear
briefly from me. The Angel was sent to Cornelius: the Angel sent
Cornelius to Peter; Peter came to Cornelius. And because Cornelius and
his household were Gentiles, and uncircumcised: lest they might
hesitate to give the Gospel to the uncircumcised: before Cornelius and
his household were baptized, the Holy Spirit came, and filled them, and
they began to speak with tongues. Now the Holy Spirit had not fallen
upon any one who had not been baptized: but upon these It fell before
baptism. For Peter might hesitate whether he might baptize the
uncircumcised: the Holy Spirit came, they began to speak with tongues;
the invisible gift was given, and took away all doubt about the visible
Sacrament; they were all baptized....What did Sion hear, and rejoice
at? That the Gentiles also had received the word of God. One wall had
come, but the corner existed not as yet. The name Sion is here
peculiarly given to the Church which was in Judaea. "Sion heard of it,
and rejoiced: and the daughters of Judah were glad." Thus it is
written, "The apostles and brethren that were in Judaea heard." See if
the daughters of Judaea rejoiced not. What did they hear? "That the
Gentiles had also received the word of God."...Therefore, "The
daughters of Judah rejoiced because of Thy judgments, O Lord." What is,
because of Thy judgments? Because in any nation, and in any people, he
that serveth Him is accepted of Him: [4478] for He is not the God of
the Jews only, but also of the Gentiles. [4479]
12. See if this be not the reason for the joy of the daughters of
Judah. "For Thou, Lord, art most high over all the earth" (ver. 9). Not
in Judaea alone, but over Jerusalem; not over Sion only, but over all
the earth. To this whole earth the judgments of God prevailed, so that
it assembled its nations from every quarter: judgments with which they
who have cut themselves off have no communion: they neither hear the
prophecy, nor see its completion; "For Thou, Lord, art most high over
all the earth: Thou art exalted far above all gods." What is "far"?
[4480] For it is said of Christ. What then meaneth "far," except that
Thou mayest be acknowledged coequal with the Father? What meaneth,
"above all gods"? Who are they? Idols have not life, have not sense:
devils have life and sense; but they are evil. What great thing is it
that Christ is exalted above devils? He is exalted above devils: but
neither is this very great; the heathen gods indeed are devils, [4481]
but "He is far above all gods." Even men are styled gods: "I have said,
Ye are gods: and ye are all the children of the Most Highest:" again it
is written, "God standeth in the congregation of princes: He is a Judge
among gods." [4482] Jesus Christ our Lord is exalted above all: not
only above idols, not only above devils; but above all righteous men.
Even this is not enough; above all Angels also: for whence otherwise is
this, "Worship Him, all ye gods"? "Thou art far exalted above all
gods."
13. What then do we all, who have assembled before Him, before Him who
is exalted far above all gods? He hath given us a brief commandment, "O
ye that love the Lord, see that ye hate the thing which is evil!" (ver.
10). Christ doth not deserve that with Him thou shouldest love avarice.
Thou lovest Him: thou shouldest hate what He hateth. There is a man who
is thine enemy, he is what thou art; ye are the work of one Creator,
with the same nature: and yet if thy son were to speak unto thine
enemy, and come to his house, and constantly converse with him, thou
wouldest be inclined to disinherit him; because he speaketh with thine
enemy. And how so? Because thou seemest to say justly, Thou art my
enemy's friend, and seekest thou aught of my property? Attend then.
Thou lovest Christ: avarice is Christ's foe; why speak with her? I say
not, speak with her; why dost thou serve her? For Christ commandeth
thee to do many things, and thou dost them not; she commandeth thee,
and thou dost them. Christ commandeth thee to clothe the poor man: and
thou dost it not; avarice biddeth thee defraud, and this thou dost in
preference. If such be the case, if such thou art, do not very
confidently promise thyself Christ's heritage. But thou sayest, I love
Christ. Hence it appeareth that thou lovest what is good, if thou shalt
be found to hate what is evil....
14. Because then he had said above, "see that ye hate the thing which
is evil," lest ye should fear to hate evil, lest he should kill thee,
he addeth instantly, "The Lord preserveth the souls of His servants."
Hear Him preserving the souls of His servants, and saying, "Fear not
them which kill the body, but are not able to kill the soul." [4483] He
who hath most power against thee, slayeth the body. What hath he done
unto thee? What he also did to the Lord thy God. Why lovest thou to
have what Christ hath, if thou fearest to suffer what Christ did? He
came to bear thy life, temporal, weak, subject unto death. Surely fear
to die, if thou canst avoid dying. What thou canst not avoid through
thy nature, why dost thou not undergo by faith? Let the adversary who
threateneth take away from thee that life, God giveth thee another
life: for He gave thee this life also, and without His will even this
shall not be taken from thee; but if it be His will that it be taken
from thee, He hath a life to give thee in exchange; fear not to be
robbed for His sake. Art thou unwilling to put off a patched garment?
He will give thee a robe of glory. What robe dost thou tell me of?
"This corruptible must put on incorruption, and this mortal must put on
immortality." [4484] This very flesh of thine shall not perish. Thine
enemy can rage as far as to thy death: he hath not power beyond, either
over thy soul, or even over thy flesh; for although he scatter thy
flesh about, he hindereth not the resurrection. Men were fearful for
their life: and what said the Lord unto them? "The very hairs of your
head are all numbered." [4485] Dost thou, who losest not a single hair,
fear the loss of thy life? All things are numbered with God. He who
created all things, will restore all things. They were not, and they
were created: they were, and shall they not be restored?..."He shall
deliver them from the hand of the ungodly."
15. But perhaps thou wilt say, I lose this light. "There is sprung up a
light for the righteous" (ver. 11). What light fearest thou thou mayest
lose? fearest thou thou mayest be in darkness? Fear not thou mayest
lose light; nay, fear lest while thou art guarding against the loss of
this light, thou mayest lose that true light. For we see to whom that
light is given which thou fearest losing, and with whom it is shared.
Do the righteous only see this sun, when He maketh it rise over the
just and unjust, and raineth upon the just and unjust? [4486] Wicked
men, robbers, the unchaste, beasts, flies, worms, see that light
together with thee. What sort of light doth He keep for the righteous,
who giveth this even to such as these? Deservedly the Martyrs beheld
this light in faith; for they who despised this light of the sun, had
some light in their eyes, which they longed for, who rejected this. Do
you imagine that they were really in misery, when they walked in
chains? Spacious was the prison to the faithful, light were the chains
to the confessors. They who preached Christ amid their torments, had
joy in the iron-chair. What light hath sprung up for the righteous? Not
that which springeth up for the unrighteous; not that which He causeth
to rise over the good and bad. There is a different light which
springeth up to the righteous; of which light, that never rose upon
themselves, the unrighteous shall in the end say, "Therefore have we
erred from the way of truth, and the light of righteousness hath not
shined upon us, and the sun of righteousness rose not upon us." [4487]
Behold, by loving this sun they have lain in the darkness of the heart.
What did it profit them to have seen with their eyes this sun, and not
in mind to have seen that light? Tobit was blind, but he used to teach
his son the way of God. Ye know this, that Tobit warned his son, and
said to him, "Son, give alms of thy substance; because that alms suffer
not to come into darkness." [4488] Even he who was in darkness spoke
thus....Dost thou wish to know that light? Be true-hearted. What is, be
true-hearted? Be not of a crooked heart before God, withstanding His
will, and wishing to bend Him unto thee, and not to rule thyself to
please Him; and thou wilt feel the joyful gladness which all the
true-hearted know.
16. "Be glad, ye righteous" (ver. 12). Perhaps already the faithful
hearing the word, "Be glad," are thinking of banquets, preparing cups,
waiting for the season of roses; because it is said, "Be glad, ye
righteous!" See what followeth, "Be glad in the Lord." Thou art waiting
for the season of spring, that thou mayest be glad: thou hast the Lord
for joyful gladness, the Lord is always with thee, He hath no special
season; thou hast Him by night, thou hast Him by day. Be true-hearted;
and thou hast ever joy from Him. For that joy which is after the
fashion of the world, is not true joy. Hear the prophet Isaiah: "There
is no joy, saith my God, to the wicked." [4489] What the wicked call
joy is not joy, such as he knew who made no account of their joy: let
us believe him, brethren. He was a man, but he knew both kinds of joy.
He certainly knew the joys of the cup, for he was a man, he knew the
joy of the table, he knew the joys of marriage, he knew those joys
worldly and luxurious. He who knew them saith with confidence, "There
is no joy to the wicked, saith the Lord." But it is not man who speaks,
it is the Lord....But thou sayest, I see not that light which Isaiah
saw. Believe, and thou shalt see it. For perhaps thou hast not the eye
to see it; for it is an eye by which that beauty is discerned. For as
there is an eye of the flesh, by means of which this light is seen: so
there is an eye of the heart, by which that joy is perceived: perhaps
that eye is wounded, dimmed, disturbed by passion, by avarice, by
indulgence, by senseless lust; thine eye is disturbed: thou canst not
see that light. Believe, before thou seest: thou shalt be healed, and
shalt see.
17. "And confess to the remembrance of His holiness." Now made glad,
now rejoicing in the Lord, confess unto Him; for unless it were His
will, ye would not rejoice in Him. For the Lord Himself saith: "These
things I have spoken to you: that in Me ye might have peace. But in the
world ye shall have tribulation." [4490] If ye are Christians, look for
tribulations in this world; look not for more peaceful and better
times. Brethren, ye deceive yourselves; what the Gospel doth not
promise you, promise not to yourselves. Ye know what the Gospel saith;
we are speaking to Christians; we ought not to disobey the faith. The
Gospel saith this, that in the last times many evils, many
stumbling-blocks, many tribulations, much iniquity, shall abound; but
he that shall endure unto the end, the same shall be saved. [4491] "The
love," it saith, "of many shall wax cold." Whosoever then hath been
stedfastly fervent in spirit, as the Apostle saith, "fervent in
spirit," [4492] his love shall not wax cold: because "the love of God
is shed abroad in our hearts by the Holy Ghost, which is given unto
us." [4493] Let no man therefore promise himself what the Gospel doth
not promise. Behold, happier times will come, and I am doing this, and
purchasing this. It is good for thee to listen to Him who is not
deceived, nor hath deceived any man, who promised thee joy not here,
but in Himself; and when all here hath passed away, to hope that with
Him thou wilt for ever reign; lest when thou dost wish to reign here,
thou mayest neither enjoy gladness here, nor find it there.
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
__________________________________________________________________
[4453] Lat. XCVI. A discourse to the people.
[4454] Eph. ii. 20.
[4455] Rom. x. 4.
[4456] John ix. 39.
[4457] Prov. xii. 23; 1 Cor. i. 24.
[4458] Matt. xxv. 41.
[4459] Luke xii. 49.
[4460] Matt. x. 34.
[4461] Acts ii. 3.
[4462] Acts ix. 40.
[4463] Rom. iii. 29.
[4464] Ps. xix. 1.
[4465] [See on this, Dignum, etc., p. 332, note 1, supra.--C.]
[4466] Col. iii. 1, 2.
[4467] Philip. iii. 20.
[4468] Rom. vi. 9.
[4469] i.e. fall down before.
[4470] 1 Cor. viii. 4, x. 20, 21.
[4471] Acts xiv. 14, 15.
[4472] Tyranni.
[4473] [See Origen, vol. iv. p. 544.--C.]
[4474] Rev. xix. 10.
[4475] Job i. 11.
[4476] Ps. cxviii. 18.
[4477] Acts x. 47.
[4478] Ps. xcvii. 35.
[4479] Rom. iii. 29.
[4480] Nimis.
[4481] Ps. xcvi. 5.
[4482] Ps. lxxxii. 6, 1.
[4483] Matt. x. 28.
[4484] 1 Cor. xv. 53.
[4485] Matt. x. 30.
[4486] Matt. v. 45.
[4487] Wisd. v. 6.
[4488] Tobit iv. 7, 10.
[4489] Isa. lvii. 21.
[4490] John xvi. 33.
[4491] Matt. xxiv. 3-13.
[4492] Rom. xii. 11.
[4493] Rom. v. 5.
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