The Thirteenth Sunday after Trinity
Augustine on Psalm 40
Trinity 13 Home
ALMIGHTY and merciful God, of whose gift it cometh that thy faithful people do unto thee true and laudable service; Grant, we beseech thee, that we may so run to thy heavenly promises, that we fail not finally to attain the same; through Christ our Lord. Amen.
Source of Collect: Bishop Leo I [440-461] Sacrementary. Archbishop Cranmer changed it to read as shown here: ALMIGHTY and merciful God, of whose only gift it cometh that thy faithful people do unto thee true and laudable service; Grant, we beseech thee, that we may so faithfully serve thee in this life, that we fail not finally to attain thy heavenly promises; through the merits of Jesus Christ our Lord. Amen.
Psalm xl; Galatians iii. 16 & St. Luke x. 23
Homily of Augustine on Psalm XL
"I waited patiently for the Lord"
Psalm 40
Galatians iii. 16
TO Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator. Now a mediator is not a mediator of one, but God is one. Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law. But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.
St Luke x. 23
BLESSED are the eyes which see the things that ye see: for I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life? He said unto him, What is written in the law? how readest thou? And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. And he said unto him, Thou hast answered right: this do, and thou shalt live. But he, willing to justify himself, said unto Jesus, And who is my neighbour? And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, and went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee. Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves? And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise.
Augustine
Psalm XL
Psalm XL. [1087]
1. Of all those things which our Lord Jesus Christ has foretold, we
know part to have been already accomplished, part we hope will be
accomplished hereafter. All of them, however, will be fulfilled,
because He is "the Truth" who speaks them, and requires of us to be as
"faithful," as He Himself speaks them faithfully....
2. Let us say then what this Psalm says. "I waited patiently for the
Lord" (ver. 1). I waited patiently for the promise of no mere mortal
who can both deceive and be himself deceived: I waited for the
consolation of no mere mortal, who may be consumed by sorrow of his
own, before he gives me comfort. Should a brother mortal attempt to
comfort me, when he himself is in sorrow likewise? Let us mourn in
company; let us weep together, let us "wait patiently" together, let us
join our prayers together also. Whom did I wait for but for the Lord?
The Lord, who though He puts off the fulfilment of His promises, yet
never recalls them? He will make it good; assuredly He will make it
good, because He has made many of His promises good already: and of
God's truth we ought to have no fears, even if as yet He had made none
of them good. Lo! let us henceforth think thus, "He has promised us
everything; He has not as yet given us possession of anything; He is a
sponsible Promiser; a faithful Paymaster: do you but show yourself a
dutiful exactor of what is promised; and if you be "weak," if you be
one of the little ones, claim the promise of His mercy. Do you not see
tender [1088] lambs striking their dams' teats with their heads, in
order that they may get their fill of milk?..."And He took heed unto
me, and heard my cry." He took heed to it, and He heard it. See thou
hast not waited in vain. His eyes are over thee. His ears turned
towards thee. For, "the eyes of the Lord are upon the righteous, and
His ears are open unto their cry." [1089] What then? Did He not see
thee, when thou usedst to do evil and to blaspheme Him? What then
becomes of what is said in that very Psalm, "The face of the Lord is
upon them that do evil"? [1090] But for what end? "that He may cut off
the remembrance of them from the earth." Therefore, even when thou wert
wicked, He "took heed of thee;" but He "took no heed to thee." [1091]
So then to him who "waited patiently for the Lord," it was not enough
to say, "He took heed of me, He says, "He took heed to me;" that is, He
took heed by comforting me, that He might do me good. What was it that
He took heed to? "and He heard my cry."
3. And what hath He accomplished for thee? What hath He done for thee?
"He brought me up also out of a horrible pit, out of the miry clay, and
set my feet upon a rock, and established my goings" (ver. 2). He hath
given us great blessings already: and still He is our debtor; but let
him who hath this part of the debt repaid already, believe that the
rest will be also, seeing that he ought to have believed even before he
received anything. Our Lord has employed facts themselves to persuade
us, that He is a faithful promiser, a liberal giver. What then has He
already done? "He has brought me out of a horrible pit." What horrible
pit is that? It is the depth of iniquity, from the lusts of the flesh,
for this is meant by "the miry clay." [1092] Whence hath He brought
thee out? Out of a certain deep, out of which thou criedst out in
another Psalm, "Out of the deep have I called unto Thee, O Lord."
[1093] And those who are already "crying out of the deep," are not
absolutely in the lowest deep: the very act of crying is already
lifting them up. There are some deeper in the deep, who do not even
perceive themselves to be in the deep. Such are those who are proud
despisers, not pious entreaters for pardon; not tearful criers for
mercy: but such as Scripture thus describes. "The sinner [1094] when he
comes into the depth of evil despiseth." [1095] For he is deeper in the
deep, who is not satisfied with being a sinner, unless instead of
confessing he even defends his sins. But he who has already "cried out
of the deep," hath already lifted up his head in order that he might
"cry out of the deep," has been heard already, and has been "brought
out of the horrible pit, and out of the mire and clay." He already has
faith, which he had not before; he has hope, which he was before
without; he now walks in Christ, who before used to go astray in the
devil. For on that account it is that he says, "He hath set my feet
upon a rock, and established my goings." Now "that Rock was Christ."
[1096] Supposing that we are "upon the rock," and that our "goings are
ordered," still it is necessary that we continue to walk; that we
advance to something farther. For what did the Apostle Paul say when
now upon the Rock, when his "goings had now been established"? "Not as
though I had already attained, either were already perfect: Brethren, I
count not myself to have apprehended." [1097] What then has been done
for thee, if thou hast not apprehended? On what account dost thou
return thanks, saying, "But I have obtained mercy"? [1098] Because his
goings are now established, because he now walks on the
Rock?...Therefore, when he was saying, "I press forward toward the
prize of my high calling," because "his feet were now set on the Rock,"
and "his goings were ordered," because he was now walking on the right
way, he had something to return thanks for; something to ask for still;
returning thanks for what he had received already, while he was
claiming that which still remained due. For what things already
received was he giving thanks? For the remission of sins, for the
illumination of faith; for the strong support of hope, for the fire of
charity. But in what respects had he still a claim of debt on the Lord?
"Henceforth," he says, "there is laid up for me a crown of
righteousness." There is therefore something due me still. What is it
that is due? "A crown of righteousness, which the Lord, the righteous
Judge, shall give me at that day." He was at first a loving Father to
"bring him forth from the horrible pit;" to forgive his sins, to rescue
him from "the mire and clay;" hereafter he will be a "righteous Judge,"
requiting to him walking rightly, what He promised; to him (I say),
unto whom He had at the first granted that power to walk rightly. He
then as a "righteous Judge" will repay; but whom will he repay? "He
that endureth unto the end, the same shall be saved." [1099]
4. "And He hath put a new song in my mouth." What new song is this?
"Even a hymn unto our God" (ver. 3). Perhaps you used to sing hymns to
strange gods; old hymns, because they were uttered by the "old man,"
not by the "new man;" let the "new man" be formed, and let him sing a
"new song;" being himself made "new," let him love those "new" things
by which he is himself made new. For what is more Ancient than God, who
is before all things, and is without end and without beginning? He
becomes "new" to thee, when thou returnest to Him; because it was by
departing from Him, that thou hadst become old; and hadst said, "I have
waxed old because of all mine enemies." [1100] We therefore utter "a
hymn unto our God;" and the hymn itself sets us free. "For I will call
upon the Lord to praise Him, and I will be safe from all mine enemies."
For a hymn is a song of praise. Call on God to "praise" Him, not to
find fault with Him....
5. If haply any one asks, what person is speaking in this Psalm? I
would say briefly, "It is Christ." But as ye know, brethren, and as we
must say frequently, Christ sometimes speaks in His own Person, in the
Person of our Head. For He Himself is "the Saviour of the Body." [1101]
He is our Head; the Son of God, who was born of the Virgin, suffered
for us, "rose again for our justification," sitteth "at the right hand
of God," to "make intercession for us:" [1102] who is also to
recompense to the evil and to the good, in the judgment, all the evil
and the good that they have done. He deigned to be come our Head; to
become "the Head of the Body," by taking of us that flesh in which He
should die for us; that flesh which He also raised up again for our
sakes, that in that flesh He might place before us an instance of the
resurrection; that we might learn to hope for that of which we
heretofore despaired, and might henceforth have our feet upon the rock,
and might walk in Christ. He then sometimes speaks in the name of our
Head; sometimes also He speaks of us who are His members. For both when
He said, "I was an hungred, and ye gave Me meat," [1103] He spoke on
behalf of His members, not of Himself: and when He said, "Saul, Saul,
why persecutest thou Me?" [1104] the Head was crying on behalf of its
members: and yet He did not say, "Why dost thou persecute My members?"
but, "Why persecutest thou Me?" If He suffers in us, then shall we also
be crowned in Him. Such is the love of Christ. What is there can be
compared to this? This is the thing on account of which "He hath put a
hymn in our mouth," and this He speaks on behalf of His members.
6. "The just shall see, and shall fear, and shall trust in the Lord."
"The just shall see." Who are the just? The faithful; because it is "by
faith that the just shall live." [1105] For there is in the Church this
order, some go before, others follow; and those who go before make
themselves "an example" to those who follow; and those who follow
imitate those who go before. But do those then follow no one, who
exhibit themselves as an ensample to them that come after? If they
follow no one at all, they will fall into error. These persons then
must themselves also follow some one, that is, Christ Himself...."The
just," therefore, "shall see, and shall fear." They see a narrow way on
the one hand; on the other side, "a broad road:" on this side they see
few, on the other many. But thou art a just man; count them not, but
weigh them; bring "a just balance," not a "deceitful" one: because thou
art called just. "The just shall see, and fear," applies to thee. Count
not therefore the multitudes of men that are filling the "broad ways,"
that are to fill the circus tomorrow; celebrating with shouts the
City's Anniversary, [1106] while they defile the City itself by evil
living. Look not at them; they are many in number; and who can count
them? But there are a few travelling along the narrow road. Bring forth
the balance, I say. Weigh them; see what a quantity of chaff you lift
up on the one side, against a few grains of corn on the other. Let this
be done by "the just," the "believers," who are to follow. And what
shall they who precede do? Let them not be proud, let them not "exalt
themselves;" let them not deceive those who follow them. How may they
deceive those who follow them? By promising them salvation in
themselves. What then ought those who follow to do? "The just shall
see, and fear: and shall trust in the Lord;" not in those who go before
them. But indeed they fix their eyes on those who go before them, and
follow and imitate them; but they do so, because they consider from
Whom they have received the grace to go before them; and because they
trust in Him. [1107] Although therefore they make these their models,
they place their trust in Him from whom the others have received the
grace whereby they are such as they are. "The just shall see it, and
fear, and shall trust in the Lord." Just as in another Psalm, "I lift
up mine eyes unto the hills," [1108] we understand by hills, all
distinguished and great spiritual persons in the Church; great in
solidity, not by swollen inflation. By these it is that all Scripture
hath been dispensed unto us; they are the Prophets, they are the
Evangelists; they are sound Doctors: to these "I lift up mine eyes,
from whence shall come my help." And lest you should think of mere
human help, he goes on to say, "My help cometh from the Lord, which
made heaven and earth. The just shall see it, and fear, and shall trust
in the Lord."...
7. "Blessed is that man that maketh the name of the Lord his trust, and
hath not respected vanities or lying madnesses" (ver. 4). Behold the
way by which thou wouldest fain have gone. Behold the "multitude that
fill the Broad way." [1109] It is not without reason "that" road leads
to the amphitheatre. It is not without reason it leads to Death. The
"broad way" leads unto death, [1110] its breadth delights for time: its
end is straitness to all eternity. Aye; but the multitudes murmur; the
multitudes are rejoicing together; the multitudes are hastening along;
the multitudes are flocking together! Do not thou imitate them; do not
turn aside after them: they are "vanities, and lying madnesses." Let
the Lord thy God be thy hope. Hope for nothing else from the Lord thy
God; but let the Lord thy God Himself be thine hope. For many persons
hope to obtain from God's hands riches, and many perishable and
transitory honours; and, in short, anything else they hope to obtain at
God's hands, except only God Himself. But do thou seek after thy God
Himself: nay, indeed, despising all things else, make thy way unto Him!
Forget other things, remember Him. Leave other things behind, and
"press forward" [1111] unto Him. Surely it is He Himself, who set thee
right, when turned away from the right path; who, now that thou art set
in the right path, guides thee aright, who guides thee to thy
destination. Let Him then be thy hope, who both guides thee, and guides
thee to thy destination. Whither does worldly covetousness lead thee?
And to what point does it conduct thee at the last? Thou didst at first
desire a farm; then thou wouldest possess an estate; thou wouldest shut
out thy neighbours; having shut them out, thou didst set thy heart on
the possessions of other neighbours; and didst extend thy covetous
desires till thou hadst reached the shore: arriving at the shore, thou
covetest the islands: having made the earth thine own, thou wouldest
haply seize upon heaven. Leave thou all thy loves. He who made heaven
and earth is more beautiful than all.
8. "Blessed is the man that maketh the name of the Lord his hope, and
who hath not regarded vanities and lying madnesses." For whence is it
that "madness" is called "lying"? Insanity is a lying thing, even as it
is sanity that sees the Truth. For what thou seest as good things,
[1112] thou art deceived; thou art not in thy sound senses: a violent
fever has driven thee to frenzy: that which thou art in love with is
not a reality. Thou applaudest the charioteer; thou cheerest the
charioteer; thou art madly in love with the charioteer. It is "vanity;"
it is "a lying madness." "It is `not'" (he cries). "Nothing can be
better; nothing more delightful." What can I do for one in a state of
high fever? Pray ye for such persons, if you have any feelings of
compassion in you. For the physician himself also in a desperate case
generally turns to those in the house, who stand around weeping; who
are hanging on his lips to hear his opinion of the patient who is sick
and in danger. The physician stands in a state of doubt: he sees not
any good to promise; he fears to pronounce evil, lest he should excite
alarm. He devises a thoroughly modest sentence: "The good God can do
all things. Pray ye for him." Which then of these madmen shall I check?
Which of them will listen to me? Which of them would not call us
miserable? Because they suppose us to have lost great and various
pleasures, of which they are madly fond, in that we are not as madly in
love with them as they are: and they do not see that they are "lying"
pleasures...."And hath not respected vanities, and lying madnesses."
"Such a one has won," he cries; "he harnessed such and such a horse,"
he proclaims aloud. He would fain be a kind of diviner; he aspires to
the honours of divination by abandoning the fountain of Divinity; and
he frequently pronounces an opinion, and is frequently mistaken. Why is
this? Even because they are "lying madnesses." But why is it that what
they say sometimes comes true? That they may lead astray the foolish
ones; that by loving the semblance of truth there, they may fall into
the snare of falsehood: let them be left behind, let them be "given
over," let them be "cut off." If they were members of us, they must be
mortified. "Mortify," he says, "your members which are upon the earth."
[1113] Let our God be our hope. He who made all things, is better than
all! He who made what is beautiful, is more beautiful than all that is
such. He who made whatever is mighty, is Himself mightier. He who made
whatever is great, is Himself greater. He will be unto you everything
that you love. Learn in the creature to love the Creator; and in the
work Him who made it. Let not that which has been made by Him detain
thine affections, so that thou shouldest lose Him by whom thou thyself
wert made also. "Blessed," then, "is the man that maketh the Name of
the Lord his trust, and hath not respected vanities and lying
madnesses."...
9. We will give him other sights in exchange for such sights as these.
And what sights shall we present to the Christian, whom we would fain
divert from those sights? I thank the Lord our God; He in the following
verse of the Psalm hath shown us what sights we ought to present and
offer to spectators who would fain have sights to see? Let us now
suppose him to be weaned from the circus, the theatre, the
amphitheatre; let him be looking after, let him by all means be looking
after, some sight to see; we do not leave him without a spectacle. What
then shall we give in exchange for those? Hear what follows.
"Many, O Lord my God, are the wonderful works which Thou hast made"
(ver. 5). He used to gaze at the "wonderful works" of man; let him now
contemplate the wonderful works of God. "Many are the wonderful works"
that God "has made." Why are they become vile in his eyes? He praises
the charioteer guiding four horses; running all of them without fault
and without stumbling. Perhaps the Lord has not made such "wonderful
works" in things spiritual. Let him control lust, [1114] let him
control cowardice, [1115] let him control injustice, let him control
imprudence, I mean, the passions which falling into excess produce
those vices; let him control these and bring them into subjection, and
let him hold the reins, and not suffer himself to be carried away; let
him guide them the way he himself would have them go; let him not be
forced away whither he would not. He used to applaud the charioteer, he
himself shall be applauded for his own charioteering; he used to call
out that the charioteer should be invested with a dress of honour; he
shall himself be clothed with immortality. These are the spectacles,
these the sights that God exhibits to us. He cries out of heaven, "My
eyes are upon you. Strive, and `I will' assist you; triumph, and I will
crown you."
"And in Thy thought there is none that is like unto Thee." Now then
look at the actor! For the man hath by dint of great pains learnt to
walk upon a rope; and hanging there he holds thee hanging in suspense.
Turn to Him who exhibits spectacles far more wonderful. This man hath
learned to walk upon the rope; but hath he caused another to walk on
the sea? Forget now thy theatre; behold our Peter; not a walker on the
rope, but, so to speak, a walker on the sea. [1116] And do thou also
walk on other waters (though not on those on which Peter walked, to
symbolize a certain truth), for this world is a sea. It hath a
deleterious bitterness; it hath the waves of tribulations, the tempests
of temptations; it hath men in it who, like fish, delight in their own
ruin, and prey upon each other; walk thou here, set thou thy foot on
this. Thou wouldest see sights; be thyself a "spectacle." That thy
spirit may not sink, look on Him who goes before thee, and says, "We
have been made a spectacle unto this world, and unto angels, and unto
men." [1117] Tread thou on the waters; suffer not thyself to be drowned
in the sea. Thou wilt not go there, thou wilt not "tread it under
foot," unless it be His bidding, who was Himself the first to walk upon
the sea. For it was thus that Peter spoke. "If Thou art, bid me come
unto Thee on the waters." [1118] And because "He was," He heard him
when praying; He granted his wish to him when expressing his desire; He
raised him up when sinking. These are the "wonderful works" that the
"Lord hath made." Look on them; let faith be the eye of him who would
behold them. And do thou also likewise; for although the winds alarm
thee, though the waves rage against thee, and though human frailty may
have inspired thee with some doubt of thy salvation, thou hast it in
thy power to "cry out," thou mayest say "Lord, I perish." [1119] He who
bids thee walk there, suffers thee not to perish. For in that thou now
walkest "on the Rock," thou fearest not even on the sea! If thou art
without "the Rock," thou must sink in the sea; for the Rock on which
thou must walk is such an one as is not sunk in the sea,
10. Observe then the "wonderful works" of God. "I have declared, and
have spoken; they are multiplied beyond number." There is "a number,"
there are some over and above the number. There is a fixed number that
belongs to that heavenly Jerusalem. For "the Lord knoweth them that are
His;" [1120] the Christians that fear Him, the Christians that believe,
the Christians that keep the commandments, that walk in God's ways,
that keep themselves from sins; that if they fall confess: they belong
to "the number." But are they the only ones? There are also some
"beyond the number." For even if they be but a few (a few in comparison
of the numbers of the larger majority), with how great numbers are our
Churches filled, crowded up to the very walls; to what a degree do they
annoy each other by the pressure, and almost choke each other by their
overflowing numbers. Again, out of these very same persons, when there
is a public spectacle, [1121] there are numbers flocking to the
amphitheatre; these are over and above "the number." But it is for this
reason that we say this, that they may be in "the number." Not being
present, they do not hear this from us; but when ye have gone from
hence, let them hear it from you. "I have declared," he says, "and have
spoken." It is Christ who speaks. "He hath declared it," in His own
Person, as our Head. He hath Himself declared it by His members. He
Himself hath sent those who should "declare" it; He Himself hath sent
the Apostles. "Their sound is gone out into all lands, and their words
unto the ends of the world." [1122] How great the number of believers
that are gathered together; how great the multitudes that flock
together; many of them truly converted, many but in appearance: and
those who are truly converted are the minority; those who are so but in
appearance are the majority: because "they are multiplied beyond the
number."
11. ...These are the "wonderful works" of God; these are the "thoughts"
of God, to which "no man's thoughts are like;" that the lover of
sight-seeing may be weaned from curiosity: [1123] and with us may seek
after those more excellent, those more profitable things, in which,
when he shall have attained unto them, he will rejoice....
12. "Sacrifice and offering Thou didst not desire" (ver. 6), saith the
Psalm to God. For the men of old time, when as yet the true Sacrifice,
which is known to the faithful, was foreshown in figures, used to
celebrate rites that were figures of the reality that was to be
hereafter; many of them understanding their meaning; but more of them
in ignorance of it. For the Prophets and the holy Patriarchs understood
what they were celebrating; but the rest of the "stiff-necked people"
were so carnal, that what was done by them was but to symbolize the
things that were to come afterwards; and it came to pass, [1124] when
that first sacrifice was abolished; when the burnt-offerings of "rams,
of goats, and of calves," and of other victims, had been abolished,
"God did not desire them." Why did God not desire them? And why did He
at the first desire them? Because all those things were, as it were,
the words of a person making a promise; and the expressions conveying a
promise, when the thing that they promise is come, are no longer
uttered....Those sacrifices then, as being but expressions of a
promise, have been abrogated. What is that which has been given as its
fulfilment? That "Body;" which ye know; which ye do not all of you
know; which, of you who do know it, I pray God all may not know it unto
condemnation. Observe the time when it was said; for the person is
Christ our Lord, speaking at one time for His members, at another in
His own person. "Sacrifice and offering," said He, "Thou didst not
desire." What then? Are we left at this present time without a
sacrifice? God forbid!
"But a Body hast Thou perfected for me." [1125] It was for this reason
that Thou didst not desire the others; that Thou mightest "perfect"
this; before Thou "perfectedst" this, Thou didst desire the others. The
fulfilment of the promise has done away with the words that express the
promise. For if they still hold out a promise, that which was promised
is not yet fulfilled. This was promised by certain signs; the signs
that convey the promise are done away; because the Substance that was
promised is come. We are in this "Body." We are partakers of this
"Body." We know that which we ourselves receive; and ye who know it not
yet, will know it bye and bye; and when ye come to know it, I pray ye
may not receive it unto condemnation. [1126] "For he that eateth and
drinketh unworthily, eateth and drinketh damnation unto himself."
[1127] "A Body" hath been "perfected" for us; let us be made perfect in
the Body.
13. "Burnt-offerings also for sin hast Thou not required." "Then said
I, Lo, I come!" (ver. 7). It is time that what "was promised should
come;" because the signs, by means of which they were promised, have
been put away. And indeed, Brethren, observe these put away; those
fulfilled. Let the Jewish nation at this time show me their priest, if
they can! Where are their sacrifices? They are brought to an end;
[1128] they are put away now. Should we at that time have rejected
them? [1129] We do reject them now; because, if you chose to celebrate
them now, it were unseasonable; [1130] unfitting at the time;
incongruous. You are still making promises; I have already received!
There has remained to them a certain thing for them to celebrate; that
they might not remain altogether without a sign....In such a case then
are they; like Cain with his mark. The sacrifices, however, which used
to be performed there, have been put away; and that which remained unto
them for a sign like that of Cain, hath by this time been fulfilled;
and they know it not. They slay the Lamb; they eat the unleavened
bread. "Christ has been sacrificed for us, as our Passover." [1131] Lo,
in the sacrifice of Christ, I recognise the Lamb that was slain! What
of the unleavened bread? "Therefore," says he, "let us keep the feast;
not with old leaven, neither with the leaven of wickedness" (he shows
what is meant by "old;" it is "stale" flour; it is sour), "but in the
unleavened bread of sincerity and truth." [1132] They have continued in
the shade; they cannot abide the Sun of Glory. We are already in the
light of day. We have "the Body" of Christ, we have the Blood of
Christ. If we have a new life, let us "sing a new song, even a hymn
unto our God." [1133] "Burnt offerings for sin Thou didst not desire.
Then said I, Lo, I come!"
14. "In the head [1134] of the Book it is written of me, that I should
fulfil Thy will: O my God, I am willing, and Thy Law is within my
heart" (ver. 8). Behold! He turns His regards to His members. Behold!
He hath Himself "fulfilled the will" of the Father. But in what
"beginning [1135] of a Book" is it written of Him? Perhaps in the
beginning of this Book of Psalms. For why should we seek far for it, or
examine into other books for it? Behold! It is written in the beginning
of this Book of Psalms! "His will is in the Law of the Lord;" [1136]
that is, "`O my God, I am willing,' and `Thy Law is within my heart;'"
that is the same as, "And in His Law doth he meditate day and night."
15. "I have well declared Thy righteousness in the great congregation"
(ver. 9). He now addresses His members. He is exhorting them to do what
He has already done. He has "declared;" let us declare also. He has
suffered; let us "suffer with Him." He has been glorified; we shall be
"glorified with Him." [1137] "I have declared Thy righteousness in the
great congregation." How great an one is that? In all the world. How
great is it? Even among all nations. Why among all nations? Because He
is "the Seed of Abraham, in whom all nations shall be blessed." [1138]
Why among all nations? "Because their sound hath gone forth into all
lands." [1139] "Lo! I will not refrain my lips, O Lord, and that Thou
knowest." My lips speak; I will not "refrain" them from speaking. My
lips indeed sound audibly in the ears of men; but "Thou knowest" mine
heart. "I will not refrain my lips, O Lord; that Thou knowest." It is
one thing that man heareth; another that God "knoweth." That the
"declaring" of it should not be confined to the lips alone, and that it
might not be said of us, "Whatsoever things they say unto you, do; but
do not after their works;" [1140] or lest it should be said to the
people, "praising God with their lips, but not with their heart," "This
people honoureth Me with their lips, but their heart is far from Me;"
[1141] do thou make audible confession with thy lips; draw nigh with
thine heart also. [1142] "For with the heart man believeth unto
righteousness; but with the mouth confession is made unto salvation."
[1143] In case like unto which that thief was found, who, hanging on
the Cross with the Lord, did on the Cross acknowledge the Lord. Others
had refused to acknowledge Him while working miracles; this man
acknowledged Him when hanging on the Cross. That thief had every other
member pierced through; his hands were fastened by the nails; his feet
were pierced also; his whole body was fastened to the tree; the body
was not disengaged in its other members; the heart and the tongue were
disengaged; [1144] "with the heart" he "believed; with the tongue" he
made "confession." "Remember me, O Lord," he said, "when Thou comest
into Thy kingdom." He hoped for the coming of his salvation at a time
far remote; he was content to receive it after a long delay; his hope
rested on an object far remote. The day, however, was not postponed!
The answer was, "This day shalt thou be with Me in Paradise." [1145]
Paradise hath happy trees! This day hast thou been with Me on "the
Tree" of the Cross. This day shalt thou be with Me on "the Tree" of
Salvation....
16. "I have not hid my [1146] righteousness within my heart" (ver. 10).
What is meant by "my righteousness"? My faith. For, "the just shall
live by faith." [1147] As suppose the persecutor under threat of
punishment, as they were once allowed to do, puts you to the question,
"What art thou? Pagan or Christian?" "A Christian." That is his
"righteousness." He believeth; he "lives by faith." He doth not "hide
his righteousness within his heart." He has not said in his heart, "I
do indeed believe in Christ; but I will not tell what I believe to this
persecutor, who is raging against me, and threatening me. My God
knoweth that inwardly, within my heart, I do believe. He knoweth that I
renounce Him not." Lo! you say that you have this inwardly within your
heart! What have you upon your lips? "I am not a Christian." Your lips
bear witness against your heart. "I have not hid my righteousness
within my heart."...
17. "I have declared Thy Truth and Thy Salvation." I have declared Thy
Christ. This is the meaning of, "I have declared Thy Truth and Thy
Salvation." How is "Thy Truth" Christ? "I am the Truth." [1148] How is
Christ "His Salvation"? Simeon recognised the infant in His Mother's
hands in the Temple, and said, "For mine eyes have seen Thy Salvation."
[1149] The old man recognised the little child; the old man having
himself "become a little child" [1150] in that infant, having been
renewed by faith. For he had received an oracle from God; and it said
this, "The Lord had said unto him, that he was not to depart out of
this life, until he had seen the "Salvation of God." This "Salvation of
God" it is a good thing to have shown unto men; but let them cry, "Show
us Thy mercy, O Lord, and grant us Thy Salvation."...
18. "I have not concealed Thy mercy and Thy Truth from the great
congregation." Let us be there; let us also be numbered among the
members of this Body: let us not keep back "the mercy" of the Lord, and
"the Truth" of the Lord. Wouldest thou hear what "the mercy of the
Lord" is? Depart from thy sins; He will forgive thy sins. Wouldest thou
hear what "the truth" of the Lord is? Hold fast righteousness. Thy
righteousness shall receive a crown. For mercy is announced to you now;
"Truth" is to be shown unto thee hereafter. For God is not merciful in
such a way as not to be just, nor just in such a way as not to be
merciful. Does that mercy seem to thee an inconsiderable one? He will
not impute unto thee all thy former sins: thou hast lived ill up to
this present day; thou art still living; this day live well; then thou
wilt not "conceal" this "mercy." If this is meant by "mercy," what is
meant by "truth"?...
19. "Remove not Thou Thy mercies far from me, O Lord" (ver. 11). He is
turning his attention to the wounded members. Because I have not
"concealed Thy mercy and Thy Truth from the great congregation," from
the Unity of the Universal Church, look Thou on Thy afflicted members,
look on those who are guilty of sins of omission, and on those who are
guilty of sins of commission: and withhold not Thou Thy mercies. "Thy
mercy and Thy Truth have continually preserved me." I should not dare
to turn from my evil way, were I not assured of remission; I could not
endure so as to persevere, if I were not assured of the fulfilment of
Thy promise....
"Innumerable evils have compassed me about" (ver. 12). Who can number
sins? Who can count his own sins, and those of others? A burden under
which he was groaning, who said, "Cleanse Thou me from my secret
faults; and from the faults of others, spare Thou Thy servant, O Lord."
[1151] Our own are too little; those "of others" are added to the
burden. I fear for myself; I fear for a virtuous brother, I have to
bear with a wicked brother; and under such burthen what shall we be, if
God's mercy were to fail? "But Thou, Lord, remove not afar off." Be
Thou near unto us! To whom is the Lord near? "Even" unto them that "are
of a broken heart." [1152] He is far from the proud: He is near to the
humble. "For though the Lord is high, yet hath He respect unto the
lowly." [1153] But let not those that are proud think themselves to be
unobserved: for the things that are high, He "beholdeth afar off." He
"beheld afar off" the Pharisee, who boasted himself; He was near at
hand to succour the Publican, who made confession. [1154] The one
extolled his own merits, and concealed his wounds; the other boasted
not of his merits, but laid bare his wounds. He came to the Physician;
he knew that he was sick, and that he required to be made whole; he
"dared not lift up his eyes to Heaven: he smote upon his breast." He
spared not himself, that God might spare him; he acknowledged himself
guilty, that God might "ignore" the charge against him. He punished
himself, that God might free him from punishment....
20. "Mine iniquities have taken hold upon me, so that I could not see."
There is a something for us "to see;" what prevents us so that we see
it not? Is it not iniquity? From beholding this light [1155] your eye
is prevented perhaps by some humour penetrating into it; perhaps by
smoke, or dust, or by something else that has been thrown into it: and
you have not been able to raise your wounded eye to contemplate this
light of day. What then? Will you be able to lift up your wounded heart
unto God? Must it not be first healed, in order that thou mayest see?
Do you not show your pride, when you say, "First let me see, and then I
will believe"? Who is there who says this? For who that would fain see,
says, "Let me see, and then I will believe"? I am about to manifest the
Light unto thee; or rather the Light Itself would fain manifest Itself
to thee! To whom? It cannot manifest Itself to the blind. He does not
see. Whence is it that he seeth not? It is that the eye is clogged by
the multitude of sins....
21. "They are more than the hairs of my head." He subjects the number
of the "hairs of his head" to calculation. Who is there can calculate
the number of the hairs of his head? Much less can he tell the number
of his sins, which exceed the number of the hairs of his head. They
seem to be minute; but they are many in number. You have guarded
against great ones; you do not now commit adultery, or murder; you do
not plunder the property of others; you do not blaspheme; and do not
bear false witness; those are the weightier kind of sins. You have
guarded against great sins, what are you doing about your smaller ones?
You have cast off the weight; beware lest the sand overwhelm you. "And
my heart hath forsaken me." What wonder if thine heart is forsaken by
thy God, when it is even "forsaken" by itself? What is meant by
"faileth me," "forsaketh me"? Is not capable of knowing itself. He
means this: "My heart hath forsaken me." I would fain see God with mine
heart, and cannot from the multitude of my sins: that is not enough;
mine heart does not even know itself. For no one thoroughly knows
himself: let no one presume upon his own state. Was Peter able to
comprehend with his own heart the state of his own heart, who said, "I
will be with Thee even unto death"? [1156] There was a false
presumption in the heart; there was lurking in that heart at the same
time a real fear: and the heart was not able to comprehend the state of
the heart. Its state was unknown to the sick heart itself: it was
manifest to the physician. That which was foretold of him was
fulfilled. God knew that in him which he knew not in himself: because
his heart had forsaken him, his heart was unknown to his heart.
22. "Be pleased, O Lord, to deliver me" (ver. 13). As if he were
saying, "`If Thou wilt, Thou canst make me clean.' [1157] Be pleased to
deliver me. O Lord, look upon me to help me." Look, [1158] that is, on
the penitent members, members that lie in pain, members that are
writhing under the instruments of the surgeon; but still in hope.
23. "Let them be ashamed and confounded together that seek after my
soul to destroy it" (ver. 14). For in a certain passage he makes an
accusation, and says, "I looked upon my right hand, and beheld; and
there was no man who sought after my soul;" [1159] that is, there was
no man to imitate Mine example. Christ in His Passion is the Speaker.
"I looked on my right hand," that is, not on the ungodly Jews, but on
Mine own right hand, the Apostles,--"and there was no man who sought
after My soul." So thoroughly was there no man to "seek after My soul,"
that he who had presumed on his own strength, "denied My soul." But
because a man's soul is sought after in two ways, either in order that
you may enjoy his society; or that you may persecute him; therefore he
here speaks of others, whom he would have "confounded and ashamed," who
are "seeking after his soul." But lest you should understand it in the
same way as when he complains of some who did not "seek after his
soul," He adds, "to destroy it;" that is, they seek after my soul in
order to my death....
24. "Let them be turned backward [1160] and put to shame that wish me
evil." "Turned backwards." Let us not take this in a bad sense. He
wishes them well; and it is His voice, who said from the Cross,
"Father, forgive them; for they know not what they do." [1161]
Wherefore then doth he say to them, that they should return
"backwards"? Because they who before were proud, so that they fell, are
now become humble, so that they may rise again. For when they are
before, they are wishing to take precedence of their Lord; to be better
than He; but if they go behind Him, they acknowledge Him to be better
than they; they acknowledge that He ought to go before; that He should
precede, [1162] they follow. Thence He thus rebukes Peter giving Him
evil counsel. For the Lord, when about to suffer for our salvation,
also foretold what was to happen concerning that Passion itself; and
Peter says, "Be it far from Thee," [1163] "God forbid it!" "This shall
not be!" He would fain have gone before his Lord; would have given
counsel to his Master! But the Lord, that He might make him not go
before Him, but follow after Him, says, "Get thee behind, Satan!" It is
for this reason He said "Satan," because thou art seeking to go before
Him, whom thou oughtest to follow; but if thou art behind, if thou
follow Him, thou wilt henceforth not be "Satan." What then? "Upon this
Rock I will build My Church." [1164] ...
25. "Let them speedily bear away their own confusion, that say unto me,
Well done! Well done!" [1165] (ver. 15). They praise you without
reason. "A great man! A good man! A man of education and of learning;
but why a Christian?" They praise those things in you which you should
wish not to be praised; they find fault with that at which you rejoice.
But if perhaps you say, "What is it you praise in me, O man? That I am
a virtuous man? A just man? If you think this, Christ made me this;
praise Him." But the other says, "Be it far from you. Do yourself no
wrong! You yourself made yourself such." "Let them be confounded who
say unto me, Well done! Well done!" And what follows?
"Let all those that seek Thee, O Lord, rejoice and be glad" (ver. 16).
Those who "seek" not me, but "Thee;" who say not to me, "Well done!
Well done!" but see me "glory in Thee," if I have anything whereof to
glory; for "he who glories, let him glory in the Lord." [1166] "Let all
those who seek Thee, Lord, rejoice and be glad."
"And say continually, the Lord be magnified." For even if the sinner
becometh righteous, thou shouldest give the glory to "Him who
justifieth the ungodly." [1167] Whether therefore it be a sinner, let
Him be praised who calls him to forgiveness; or one already walking in
the way of righteousness, let Him be praised who calls him to receive
the crown! Let the Name of the Lord be magnified continually by "such
as love Thy salvation."
"But I" (ver. 17). I for whom they were seeking evil, I whose "life
they were seeking, that they might take it away." But turn thee to
another description of persons. But I to whom they said, "Well done!
Well done!" "I am poor and needy." There is nothing in me that may be
praised as mine own. Let Him rend my sackcloth in sunder, and cover me
with His robe. For, "Now I live, not I myself; but Christ liveth in
me." [1168] If it is Christ that "liveth in thee," and all that thou
hast is Christ's, and all that thou art to have hereafter is Christ's
also; what art thou in thyself? "I am poor and needy." Now I am not
rich, because I am not proud. He was rich who said, "Lord, I thank Thee
that I am not as other men are;" [1169] but the publican was poor, who
said, "Lord, be merciful to me a sinner!" The one was belching from his
fulness; the other from want was crying piteously, "I am poor and
needy!" And what wouldest thou do, O poor and needy man? Beg at God's
door; "Knock, and it shall be opened unto thee." [1170] --"As for me, I
am poor and needy. Yet the Lord careth for me."--"Cast thy care upon
the Lord, and He shall bring it to pass." [1171] What canst thou effect
for thyself by taking care what canst thou provide for thyself? Let Him
who made thee "care for thee." He who cared for thee before thou wert,
how shall He fail to have a care of thee, now that thou art what He
would have thee be? For now thou art a believer, now thou art walking
in the "way of righteousness." Shall not He have a care for thee, who
"maketh His sun rise on the good and on the evil, and sendeth rain on
the just and on the unjust"? [1172] ...
"Thou art my Help, and my Deliverer; make no tarrying, O my God" (ver.
17). He is calling upon God, imploring Him, fearing lest he should fall
away: "Make no tarrying." What is meant by "make no tarrying"? We
lately read concerning the days of tribulation: "Unless those days
should be shortened, there should no flesh be saved." [1173] The
members of Christ--the Body of Christ extended everywhere--are asking
of God, as one single person, one single poor man, and beggar! For He
too was poor, who "though He was rich, yet became poor, that ye through
His poverty might be made rich." [1174] It is He that maketh rich those
who are the true poor; [1175] and maketh poor those who are falsely
rich. He crieth unto Him; "From the end of the earth I cried unto Thee,
when my heart was in heaviness." There will come days of tribulations,
and of greater tribulations; they will come even as the Scripture
speaks: and as days advance, so are tribulations increased also. Let no
one promise himself what the Gospel doth not promise....
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
[1087] Lat. XXXIX.
[1088] Al. "very small."
[1089] Ps. xxxiv. 15.
[1090] Ps. xxxiv. 16. E.V. "against." Lat. Vulgate, super.
[1091] Attendebat te; sed non attendebat tibi.
[1092] Or thus, "What horrible pit is that? It is the depth of
iniquity. From the lusts of the flesh, for this is meant by the `miry
clay.'"
[1093] Ps. cxxx. 1.
[1094] Eng. Vers. "When the wicked cometh, then cometh also contempt."
[1095] Prov. xviii. 3.
[1096] 1 Cor. x. 4.
[1097] Phil. iii. 12, 13.
[1098] 1 Tim. i. 13.
[1099] Matt. x. 22.
[1100] Ps. vi. 7.
[1101] Eph. v. 23.
[1102] Rom. viii. 34.
[1103] Matt. xxv. 35.
[1104] Acts ix. 4.
[1105] Hab. ii. 4.
[1106] Civitatis Natalem.
[1107] [A clear exposition of the Catholic (Nicene) doctrine concerning
the merits of the saints.--C.]
[1108] Ps. cxxi. 1.
[1109] A street perhaps so named.
[1110] Matt. vii. 13.
[1111] Phil. iii. 14.
[1112] mss. want putas; with it, the sense is, "What you see, you think
to be good things."
[1113] Col. iii. 5.
[1114] Luxuriam.
[1115] Ignaviam.
[1116] Mariambulum.
[1117] 1 Cor. iv. 9.
[1118] Matt. xiv. 28.
[1119] Matt. xiv. 30.
[1120] 2 Tim. ii. 19.
[1121] Munus.
[1122] Ps. xix. 4.
[1123] Al. "may be drawn to curiosity.
[1124] Et venit. Some mss. en venit veritas, "Lo, the Truth came,"
which makes easier sense.
[1125] Corpus perfecisti, Augustin; aures perfecisti, Vulgate; corpus
aptasti, Heb. x. 5, Vulgate.
[1126] Judicium. So Vulgate.
[1127] 1 Cor. xi. 29.
[1128] Perierunt.
[1129] Reprobaremus.
[1130] Intemporale.
[1131] 1 Cor. v. 7.
[1132] 1 Cor. v. 8.
[1133] Supra, ver. 3.
[1134] Capite.
[1135] Capite.
[1136] Ps. i. 2.
[1137] Rom. viii. 17.
[1138] Gen. xxii. 18.
[1139] Ps. xix. 4.
[1140] Matt. xxiii. 3.
[1141] Isa. xxix. 31.
[1142] Sona labiis, propinqua corde. [Audible confession, in the great
congregation, was the primitive discipline. But St. Chrysostom, who
teaches the like discipline, urges to private penitence before God as
all-sufficient. Hom. xxxi. In Hebr. tom. xii. p. 216, ed. Migne.--C.]
[1143] Rom. x. 10.
[1144] Corpus illud non vacabat caeteris membris; lingua vacabat et
cor.
[1145] Luke xxiii. 42, etc.
[1146] E.V. "Thy." So Vulgate also, tuam.
[1147] Hab. ii. 4; Rom. i. 17.
[1148] John xiv. 6.
[1149] Luke ii. 30.
[1150] Factus in puero puer. He alludes to Matt. xviii. 3, "Except ye
be converted, and become as little children."
[1151] Ps. xix. 12.
[1152] Ps. xxxiv. 18; Isa. lvii. 15.
[1153] Ps. cxxxviii. 6.
[1154] Luke xviii. 9-14.
[1155] Natural light.
[1156] Luke xxii. 33.
[1157] Matt. viii. 2.
[1158] Oxf. mss. repeat respice.
[1159] Ps. cxlii. 4.
[1160] E.V. "driven backwards." Text, convertantur.
[1161] Luke xxiii. 34.
[1162] Priorem.
[1163] Matt. xvi. 22.
[1164] Matt. xvi. 18.
[1165] E.V. "Let them be desolate for a reward of their shame, that say
unto me, Aha! Aha!"
[1166] 1 Cor. i. 31.
[1167] Rom. iv. 5.
[1168] Gal. ii. 20.
[1169] Luke xviii. 11.
[1170] Matt. vii. 7.
[1171] Ps. lv. 22.
[1172] Matt. v. 45.
[1173] Matt. xxiv. 22.
[1174] 2 Cor. viii. 9.
[1175] Compare Matt. v. 3, "Blessed are the poor in spirit," and Luke
vi. 20, "Blessed be ye poor."
Finis
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