I would not that thou shouldest flatter thyself : if all these things which thou doest are unjust, whatever thou
sufferest
will be just.
Augustine - Exposition on the Psalms - v6
For he spake in pride; and I know not whither such men pass, save that 1 look into another Psalm, and see that their passage is an
ld the wicked lifted up above the cedars
of Libanus, and
sought him, and his place was not found. The good man, who passed by, and found not the wicked, reached a place where the wicked is not. Wherefore, brethren, let us all listen: brethren, beloved of God, let us all listen; in what soever tribulation, in whatsoever longing for the heavenly gift, let us not trust in princes, nor in sons of men, in whom is no salvation. All this is mortal, fleeting, perishable. His breath shall go forth, and he shall return to his earth: in that day all his thoughts shall perish.
passed by, and, lo, he was not ; and
God alone worthy of our trust. 347
1 1. What then must we do, if we are not to hope in sons Ver. of men, nor in princes ? What must we do ? Blessed is -- he, whose Helper is the God ofJacob : not this man or that
man ; not this angel or that angel ; but, blessed is he whose Helper is the God of Jacob : for to Jacob also so great an Helper was He, that of Jacob He made him Israel. O mighty
help ! now he is Israel, ' seeing God. ' While then thou art placed here, and a wanderer not yet seeing God, if thou
hast the God of Jacob for thy Helper, from Jacob thou wilt become Israel, and wilt be ' seeing God,' and all toil and
all groans shall come to an end, gnawing cares shall cease,
happy praises shall succeed. Blessed is he whose Helper
is the God of Jacob ; of this Jacob. Wherefore is he happy ? Meanwhile, while yet groaning in this life, his hope is in
the Lord his God. Therefore is he blessed, because his
hope is in the Lord his God. In Whom his hope is, in
Him will be his whole. Brethren, am I perchance wrong
in saying, that the Lord will be our whole ? what if I should
say that He will be our inheritance ? Thou art my hope, pa. 143, and my portion, in the land of the living. Thou shalt be5-
my portion. Thou shalt both be a possession, and shalt possess: thou shalt be God's possession, and God shall be
thy Possession : thou shalt be His possession, to be culti
vated1 by Him; He shall be thy possession, for thee toi0oiaris
worship* Him. For thou both worshippest God, and art 2 colas cultivated by God. Rightly is it said, I worship God.
But how am I cultivated by God ? We find in the Apostle,
Ye are God'Is husbandry, ye are God's building. And the l Cor. 3,
am the Vine, ye are the branches; and,
Father is the Husbandman. God then cultivateth thee, 1. 5- that thou mayest be fruitful ; thou worshippest God, that thou mayest be fruitful. It is good for thee that God cultivateth thee : it is good for thee that thou worshippest God. If God the Cultivator depart from man, man is abandoned: if man the worshipper depart from God, it is man himself who is abandoned. God neither increaseth
by thy approach to Him, nor decreaseth by thy withdrawal.
He then will be our possession, that He feed us ; we shall
be His possession, that He rule us.
12. His hope is in the Lord his God. Who is this, Lord
Lord saith,
Afyj'olml5,
348 He is greater than all gods,
Psalm his God? Observe, my brethren. For many men have many gods, and call them their lords and their gods. But
5. 6.
'the Apostle saith, Although there be that be called gods, whether in heaven or in earth, as there are gods many and lords many; yet to us there is one God, the Father, of Whom are all things, and one Lord Jesus Christ, through Whom are all things. Therefore let Him be thy hope, even the Lord thy God ; in Him let thy hope be. His hope too is in the lord his god, who worshippeth
Saturn; his hope is in the lord his god, who worshippeth
Neptune or Mercury; yea more, I add, who worshippeth Phil. 3, his belly, of whom is said, whose god is their belly. The
19'
ver. 6.
one is the god of the one, the other of the other. Who of this blessed one ? for his hope is in the Lord his God. But Who is He ? Who made heaven and earth, the se<<, and all that is in them. My brethren, we have a great God ; let us bless His holy Name, that He hath deigned to make us His possession. As yet thou seest not God ; thou canst not fully love what as yet thou seest not. All that thou seest, He hath made. Thou admirest the world ; why not the Maker of the world ? Thou lookest up to the heavens, and art amazed : thou considerest the whole earth, and tremblest; when canst thou contain in thy thought the vastness of the sea? Look at the countless number of the stars, look at all the many kinds of seeds, all the different sorts of animals, all that swimraeth in the water, creepeth on the earth, flieth in the sky, hovereth in the air; how great are all these, how beautiful, how fair, how amazing ! Behold, He Who made all these, is thy God. Put thy hope in Him, that thou mayest be happy. His hope is in the Lord his God. What God ? Who made heaven and earth, the sea, and all that is in them.
13. Observe, my brethren, the mighty God, the good God, Who maketh all these things. What then was God's thought in this, (if indeed we may say 'thought,' of God,) in making heaven and earth, the sea, and all that is in them ? Perhaps this man was about to say, ' I see indeed that all these things are great; God hath made heaven and earth and the sea ; where doth God reckon me among the things which He hath made, or do I truly partake of His care,
and yet careth for all His creatures. 349
or doth God now think of me, and know whether I am Ver. alive? What is this which thou sayest? Let not an evil ------ thought creep into thy heart: be of those, of whom we spake
a little above, / wIill praise God in my life, I will sing unto
God as long as have being. But he is addressing others, some anxious ones, whom he cheereth, seeming to fear lest they despair about themselves, as though they are not even in the reckoning of God. For many have such thoughts. But therefore do they abandon God, and hurry through any kind of sin, because they believe not that God careth what they do. Hear the words of God's mouth, despair not of thyself. He Who cared to make thee, careth He not to re make thee ? If he mentioned these things only, perhaps thou wouldest answer me, ' God, Who made heaven and earth and sea, is a great God : but doth He think of me P' It would be said to thee, ' He made thee. ' How so ? am I heaven, or am I earth, or am I sea? Surely it is plain; I am neither heaven, nor earth, nor sea: yet I am on earth.
At Hear then, that God made not only heaven and earth and sea: for He made heaven and earth and sea, and all that is in
least thou grantest me this, that thou art on earth.
them. If then He made all that is in them, He made thee also. It is too little to say, thee ; the sparrow, the locust, the worm, none of these did He not make, and He careth for all. His care refers not to His commandment, for this commandment He gave to man alone : for the Psalm saith,
Thou, Lord, shall save both man and beast, according to ike Pa. 36, multitude of Thy mercy, O God. The multitude of lliy6' mercy, He saith: according to this, Thou shall save both
man and beast. And the Apostle saith, Doth God take 1 Cor. 9, care for oxen? In the one passage, God careth not for9'
oxen ; in the other, Thou, Lord, shall save both man and beast : are these contrary ? For what is it that the Apostle saith ? Doth God regard oxen ? Where then is the command,
Tliou shall not muzzle the ox that treadeth out the corn : Deut. hath not God there thought about oxen? He meant then25'4- certain other oxen to be represented. For God doth not take
care to bid thee how to treat thy oxen, this human nature herself careth for. Man is so made, that he knoweth how
to provide for his oxen ; nor in regard of them hath he
350 The Old and New Testaments not at variance.
Psalm received commandments from God, but it has been im-
cxlvi. plantefl
in him Dy God, so that he should know how to act even without commandment; such hath God made him. But as he ruleth his cattle, so is he to be ruled by Another: from Him by Whom he is ruled, he hath received a com mandment. As regards then the tenor of the commandment,
God doth not take care for oxen : as regards His providential care of the universe, whereby He created all things, and ruleth the world, Thou, Lord, shalt save both man and beast.
14. Attend, my beloved. Here perhaps some one may say to me, God careth not for oxen, comes from the New Testament: Thou, Lord, shall save both man and beast, is from the Old Testament. There are some who find fault and say, that these two Testaments agree not with one another. That he may not, as is likely, say that there is one thing in the Old Testament, another in the New, and call upon me for a sentiment from the New Testament, such as this, Thou, Lord, shalt save both man and beast, what do I ? Nothing is so much the sum of the New Testament as the Gospel. In the Gospel I find, that God hath to do with all these things: none can gainsay it. For is the Apostle at variance with the Gospel ? Let us hear the Lord
Matt. 6, Himself, the Chief and Master of the Apostles: Consider,
26
Mat. lo, have to do with God. Are not two sparrows sold for one farthing, saith our Lord Jesus Christ, and one of them shall
not fall to the ground without the will of your Father: how much better are ye than they. Say not then, ' I have nought to do with God. ' Thy soul belongeth to God, thy body belongeth to God, for God made both thy soul and thy body. Perhaps thou sayest, God counteth me not in this great multitude. There follows here a wondrous passage
ib. 30. in the Gospel ; the hairs of your head are all numbered.
15. He then is my God, and in Him is my hope, Who
saith He, the fowls of the air ; they sow not, neither do they reap, nor gather into barns, and your heavenly Father
them. Therefore even beside men, these animals are objects of care to God, to be fed, not to receive a law. As far then as regards giving a law, God careth not for oxen : as regards creating, feeding, governing, ruling, all things
feedeth
It is better to suffer wrong, than to do wrong. 351
made heaven and earth, the sea, and all that is in them. Vm. But as regardeth me, how dealeth He with me? Who ----- keepeth truth for ever. He has commended to us a God
to be loved and to be feared. Who keepeth truth for ever.
What truth for ever ? what truth doth He keep, and wherein
doth He keep it for ever ? Who executeth judgment for 7. them that suffer wrong. He avengeth them that suffer wrong. My brethren, He executeth judgment for them.
For whom ? for them that suffer wrong, punishing all wrong-doers. If then He will favour them that suffer wrong, and punish the wrong-doers, consider now of which number thou choosest to be. See, consider whether thou choosest to be among those who suffer wrong, or among
those who do wrong. For there cometh at once to thee
the voice of the Apostle ; now therefore there is altogether i Cor. a fault among you, that ye go to law one with another
why do ye not rather suffer wrong He urgeth thee not
to suffer annoyance, but to suffer wrong: for not every annoyance wrong. For whatever thou sufferest lawfully
is not wrong; lest perchance thou shouldest say, also
am among those who have suffered wrong, for
fered such a thing in such place, and such
such reason. Consider whether thou hast
wrong. Robbers suffer many things, but they suffer no wrong. Wicked men, evil doers, house-breakers, adulterers, seducers, all these suffer many evils, yet there no wrong. It one thing to suffer wrong; another to suffer tribulation, or penalty, or annoyance, or punishment. Consider where thou art see what thou hast done see why thou art suffering; and then thou seest what thou art suffering. Right and wrong are contraries. Right what
just. For not all that called right, right. What man lay down for you unjust right? nor indeed to be called right, unjust. That true right, which also
just. Consider what thou hast done, not what thou art
If thou hast done right, thou art suffering wrong; thou hast done wrong, thou art suffering right.
16. Wherefore have said this, brethren That heretics may not puff themselves up, when they happen to suffer ought from the orders of earthly powers that they may
suffering.
have suf
thing for suffered
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352 The Donatists not sufferers of wrong, but doers of it.
Psalm not number themselves among those who suffer wrong, and --'--, -say, Behold, the Psalm comforteth me, for I worship God. Who shall execute judgment for them that suffer wrong. Rightly do I ask, whether thou sufferest a wrong. If thou
hast done right, it is a wrong thou sufferest. Is it right to renounce Christ ? Is it right in rebellious pride to set up an altar? Is it right, when His persecutors spared Christ's robe, to rend Christ's Church ? It follows then, that if this is not right, whatever thou sufferest for this is right. Thou art not then of those who suffer wrong. I read
Matt. 5, somewhat yet more clear in the Gospel; Blessed, it saith,
l0"
are they who suffer persecution. Wait: why dost thou hurry ? why dost thou say, ' I am such ? ' Wait, I say ; I will read the whole. Thou hast heard, Blessed are they that suffer persecution : now thou hast begun to claim somewhat to thyself: allow me to read the whole: see what followeth. Blessed are they which suffer persecution for righteousness' sake. Now say, ' I am such. ' If thou darest to say, ' I am such,' let us retract what I have said above:
If thou wast to condemn one man, whose cause thou hadst not heard,
or, not to be long, I ask thee one question ;
wouldest thou dare to say thou maintainedst justice? or if thou hadst suffered any thing for this, wouldest thou call it a wrong ? Thou settest up thyself on the rash tribunal of thy heart, from whence thou must be cast down ; and darest thou pass sentence on a man whose cause thou hast not heard ? If thou didst this in regard of one man, thou wouldest be unjust; thou doest it in regard of the whole
world, and art thou just? Beloved brethren, who is it who suffereth the wrong, but the Catholic Church, which under- goeth all these things ? Among all the scandals of heretics she groancth ; she seeth the weak drawn from her bosom by evil persuasion and deceit, her little ones dragged through I know not what secrets of wicked dens, sees them re- baptized, sees Christ destroyed in them; sees killed in them not their mortal being, whereby they are men, but that whereby they are to live for ever. A man is persuaded to say, ' I am not a Christian,' and it is called righteousness.
' Thou art about to go before a Bishop,' he saith to him ; ' see thou sayest not that thou art a Christian ; for, if thou
None but God can 'give food to the hungry. ' 853
sayest that thou art a Christian, thou wilt not receive; in Ver. order to receive, say that thou art not. What dost thou ----- advise, O Christian ? what dost thou leach ? Certainly
thou sufferest persecution. How much more truly art thou thyself a persecutor ! When the Emperors persecuted the Christians, they compelled by threats, what thou effectest
by persuasion. Thou persuadest a Christian to deny that he is a Christian : what thou effectest by persuasion, that the persecutor effected not by slaying. A man liveth under thee, who denieth that he is a Christian. He denies, and is he alive? Nay, he hath already lost his life: he is a corpse that speaketh to thee. He who hath been smitten with the sword of the persecutor hath fallen, and yet liveth ; he to whom thou speakest standeth, yet hath fallen. When thou doest thus, will whatever thou sufferest be a wrong ?
I would not that thou shouldest flatter thyself : if all these things which thou doest are unjust, whatever thou sufferest will be just. But for whom doth He execute judgment, Who keepeth truth for ever ? For them that suffer wrong.
17. Now go thou on, and prove with those fine arguments of thine, which seem so sharp and subtle, that thou feedest others: tell me, can a hungry man feed others ? that is, can a sinner give what is holy ? Can a hungry man feed others ? Can a sick man heal ? Can one that is bound set free ? Those arguments seem grand and subtle, wherewith they
deceive the unskilled. Let this Psalm shut their mouths : Who giveth food to the hungry. Behold, from thee I look for nothing: God giveth food to the hungry. Who are the hungry? All. What all? To all things that have life,
to all men He giveth food doth He not reserve some food
for His beloved If they have another kind of hunger, they have also another kind of food. Let us first enquire what their hunger is, and then we shall find their food. Blessed are they that hunger and thirst after righteousness, Matt
for they shall be filled. We ought to be God's hungry6- ones. Let us beg in prayers before the gate of His pre sence: He giveth food to the hungry. Why dost thou,
heretic, boast thyself, that thou settest free, thou liftest up, thou enlightenest? Is forsooth, because thou art
already enlightened, vol. vi.
and standest upright, and art a light?
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354 He are spiritually 'fettered,' 'fallen,' 'blind. '
Psalm Far be it from thee. Listen to what was said above : put not -x vIj your trust in princes, or in the children of men, in whom is no salvation. They do not give salvation. Let the heretics then ver. 8. depart from before us. The Lord looseth them that are fettered ; the Lord lifteth up them that are dashed down ; the Lord maketh wise them that are blind. Perfectly hath he by this last sentence explained to us all the preceding ones :
Phil, l,
ib. 24.
lest perchance, when he had said, the Lord looseth them that are fettered, we should refer it to those fettered ones, who for some crime are bound in irons by their masters: and in that he said, He lifteth up them that are dashed down, there should occur to our minds some one stumbling or falling, or thrown from a horse. There is another kind of fall, there are other kinds of fetters, just as there is other darkness and other light. Whereas he said, He maketh the blind wise; he would not say, He enlighteneth the blind, lest thou shouldest understand this also in reference to the flesh, as the man was enlightened by the Lord, wheu He anointed his eyes with clay made with spittle, and so healed him: that thou mightest not look for any thing of this sort, when He is speaking of spiritual things, he pointeth to a sort of light of wisdom, wherewith the blind are enlightened. Therefore in the same way as the blind are enlightened with
the light of wisdom, so are the fettered set free, and those who are dashed down are lifted up. Whereby then have we been fettered ? whereby dashed down ? Our body was once an ornament to us : now, we have sinned, and thereby have had fetters put on us. What are our fetters ? Our mortality.
Hear the Apostle Paul, for he too was as yet fettered in his pilgrimage here. How vast regions did he traverse in his fetters : his fetters were not heavy to him : with these fetters he preached the Gospel to the whole world: the spirit of love carried away his fetters, and he went about to the utmost of his power. Yet what saith he himself? Having a desire to be set free, and to be with Christ. What is, to
be set free ? From the fetters of mortality : and yet through compassion he still was willing to remain in fetters, for the sake of others who were fettered, that he might minister to them : to abide in the Jlesh is needful for you. The Lord, therefore, looseth them that are fettered, that is, from mortal
Christians ' orphans and widows' as ' absent from the Lord. ' 3 55
He maketh them immortal; the Lord li/teth up them that Ver. are dashed down. Wherefore were they dashed doirn ? --'-- Because they were up-lifted. Wherefore are they lifted up? Because they first were humbled. Adam fell, was dashed
down. He fell, Christ came down. Wherefore came He down Who fell not, save that he might be lifted up, who did fall. The Lord maketh wise the blind; the Lord loveth the righteous. Therefore, He executeth judgment for them that
suffer wrong.
18. And who are the righteous? How far are
they righteous now ? Just as thou hast ; the Lord guardeth ver- 9-
proselytes. Proselytes are strangers. Every Church of the Gentiles is a stranger. For it cometh in to the Fathers, not sprung of their flesh, but their daughter by imitating them. Yet the Lord, not any man, guardeth them. The orphan and widow He will take up. Let none think that He taketh up the orphan for his inheritance, or the widow for any business of hers. True, God doth help them ; and in all the duties of the human race, he doeth a good work, who taketh care of an orphan, who abandoneth not a widow : but in a certain way we are all orphans, not
because our Father is dead, but because He is absent. For among men one is an orphan whose father is dead. Yet if ye look at the truth, my brethren, since the soul dieth
not, our parents are alive ; and so, those who are orphans, are orphans rather because their parents are absent: if they have been evil, they are living in punishment; if good, they are living in rest : to their Creator all things remain. Yet so long as we are in this body, and inhabit the place of our wandering, our Father is absent, and we cry to Him, Our Father, Which art in Heaven. Therefore is the Church
a widow, her Spouse, her Husband, being absent. Here after He will come, Who now protecteth her, not seen, but longed for. For we are seized with great longing, and through love of Him Whom we see not, we long. We shall cling to His embrace when we see Him, while as yet we see Him not, we are filled with faith in Him. By orphan
and widow then, what meant He to be understood, brethren Those who are bereft of all hope and aid. Let the soul which bereft in the world hope for the aid of God.
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35(5 The prosperity of the wicked soon ended ;
Psalm Whatever thou hast here -- hast thou gold, and dost thou - rely on it? now thou art not a stranger, thou art not an orphan, thou art not reckoned as a widow. Hast thou
a friend ? if thou reliest on him and givest up God, thereby thou art no longer bereft. Hast thou all these things, and yet reliest not on them, pridest not thyself on them? Thou art God's orphan, God's widow. He taketh up the orphan, He taketh up the widow too.
19. And the way of sinners He shall root out. What is, the way of sinners? To mock at these things which we say. ' Who is an orphan, who a widow ? What kingdom of heaven, what punishment of hell is there ? These are fables of the Christians. To what 1 see, to that will I live :
lCor. 1s, let us eat and drink, for to-morrow we die? Beware lest such men persuade you of ought: let them not enter through your ears into your heart ; let them find thorns in your ears : let him, who seeketh to enter thus, go away pierced :
ib. 33. for, evil communications corrupt good manners. But here perhaps thou wilt say, ' Wherefore then are they prosperous? Behold, they worship not God, and commit every kind of evil daily : yet they abound in those things, through want of which I toil. ' Be not envious against sinners. What they receive, thou seest ; what is in store for them, seest thou not ? And how, saith he, do I see what is not seen ? Verily faith hath eyes ; eyes too, greater, and more powerful, and
one: let these eyes be ever unto the Lord, that He may pluck thy feet out of the net. The way of sinners pleaseth thee because it is broad, and many walk therein : thou seest its breadth, thou
Ps. 25, strong. These eyes have never deceived lj
any
seest not its end. Behold, where it endeth is a precipice ; where it endeth is a deep pit: in that end they who walk joyously along this road are whelmed. But thou canst not strain thine eyes so as to see the end: believe Him Who seeth it. And what man is there that seeth it? perhaps no
man : but thy Lord hath come to thee, that thou mightest
believe God. Wilt thou not believe even the Lord thy Matt. 7, God, Who saith, Broad and spacious is the way that leadeih to destruction, and many there be that walk by it? This
way the Lord will root out, for this is the way of sinners.
20. And, when the way of sinners has been rooted out,
the good shall reign with Christ for ever. 357
what remaineth for us? Come, ye blessed of My Father, Veil enjoy the Kingdom which hath been prepared for you from Mat? 25 the beginning of the world. Herewith the Psalm con-34. chideth : and the way of sinners He shall root out. And
how shalt thou fare? The Lord shall reign for ever. TM. 10. Rejoice, for for thee He shall reign : rejoice, for thou shalt
be His kingdom. For see also what followeth. Certainly
thou art a citizen of Sion, not of Babylon, that not of
the perishable city of this world, but of Sion, which for while in toil and wandering, but for eternity shall reign. Thou hast heard then the end to thou belongest. The Lord shall reign for ever, thy God, Sion. Sion, thy God shall reign for ever; surely thy God will not reign without thee. For generation and generation. He hath said twice, because he could not say for ever. And think not that eternity bounded by finite words. The word eternity consists of four syllables in itself without end.
could not be commended to thee, save thus, Thy God shall reign for generation and generation. Too little hath he said he spoke all day long, were too narrow
he spoke all his life, must he not at length hold his peace? Love eternity without end shalt thou reign, Christ be thine End, with Whom thou shalt reign for ever and ever. Amen.
PSALM CXLVII. Lat. . CxlVI
Sermon to the People of Carthage.
We listened attentively, while this present Psalm was being chanted yet not all who heard, also understood. How much more attentively then should now be listened
to, as hope and desire, with the help of the prayers
of all who hear me, whatever in perhaps obscure, may,
by God's grace, be revealed that your hearing may be profitable; and that the hearer may not return empty, who when present listened with attention. Wherewith doth begin? It said to us, Praise the Lord. This said to^er. all nations, not to us alone. And these words, sounded forth through separate places by the Readers, each Church heareth separately but the one same Voice of God proclaim-
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358 We should praise God for His own sake,
Psalm eth unto all, that we praise Him. And as though we -----'- asked wherefore we ought to praise the Lord, behold what reason he hath brought forward : Praise the Lord, he saith, for a Psalm is good. Is this all the reward of them that praise? Let us praise the Lord. Wherefore? Because a Psalm is good. I would wish, saith one, to praise the Lord, if only He give me somewhat for my praise. For who praiseth
for nothing even a man ? Those who praise a man then look for some reward : ought he who praises God, to look for or seek or hope for no reward ? The weak is praised, and somewhat is hoped for from him : the Almighty is praised, and is there no reward ? Or do I perhaps desire that which He cannot give? What doth man desire, which is not in the hand of God ? When thou hast praised a man, thou mayest perhaps desire that which he cannot supply ; God thou mayest praise in safety; for none can say that He
cannot supply ought that thou canst long for. Having then set before us the hope of some reward, we ought to praise God, not however as though He would give what soever we desire. For He is our Father; and whatever evil His sons desire, He giveth not. Let us praise and hope and long, not for this or that, but for what He, Whom we praise, judgeth meet to be given. For He knoweth what it is expedient should be given us; let us observe what it is
Rom. 8, good for us to receive. The Apostle saith, We know not what to pray for as we ought. And this very same Apostle Paul hoped that it would be good for him that the thorn in the flesh, the messenger of Satan to buffet him, should be taken from Ihim, as he himself confesseth, and
This then he saith, Praise the Lord, for it is good to praise the Lord. Let us not thus pass over the praise of the Lord. It is spoken, and hath passed : it is done, and we are silent :
the thrice that it besought Lord
2Cor. 12, saith, for this cause
might be taken from me: and He said unto me, My grace is sufficient for thee ; for My strength is made perfect in weakness. He desired a certain thing; it was not granted him as was his wish, but it might be granted as was for his health. Here then what is set before us? Praise, saith he, the Lord. Wherefore should we praise the Lord ? Because a Psalm is good. The Psalm is praise of God.
and always ; by our lives as well as our tongues. 359
we have praised, and then rested ; we have sung, and then vr*. rested. We go forth to some business which awaits us, --' -- and when other employments have found us, shall the praise
of God cease in us ? Not so : thy tongue praiseth but for a
while, let thy life ever praise. Thus then a Psalm is good. 2. For a Psalm is a song, not any kind of song, but a song to a psaltery. A psaltery is a kind of instrument of
music, like the lyre and the harp, and suchJtinds of instru ments, which were invented for music. He therefore who singeth Psalms, not only singeth with his voice, but with a certain instrument besides, which is called a psaltery, he accompanieth his voice with his hands. Wilt thou then sing a Psalm ? Let not thy voice alone sound the praises of God ; but let thy works also be in harmony with thy voice. When then thou singest with thy voice, sometimes thou wilt be silent ; sing with thy life in such wise, that thou be never silent. Thou art engaged in business, and meditatest some fraud : thou hast become silent from the praises of God ; and, what is worse, not only hast become silent from His praise, but hast also gone on to blasphemy. For when by thy good work God is praised, thou art praising God
by thy work : when by thy evil work God is blasphemed, thou art blaspheming God by thy work. To please then the ear, sing with thy voice ; but with thy heart be not silent, with thy life be not still. Thou devisest no fraud in thy heart: thou singest a Psalm to God.
ld the wicked lifted up above the cedars
of Libanus, and
sought him, and his place was not found. The good man, who passed by, and found not the wicked, reached a place where the wicked is not. Wherefore, brethren, let us all listen: brethren, beloved of God, let us all listen; in what soever tribulation, in whatsoever longing for the heavenly gift, let us not trust in princes, nor in sons of men, in whom is no salvation. All this is mortal, fleeting, perishable. His breath shall go forth, and he shall return to his earth: in that day all his thoughts shall perish.
passed by, and, lo, he was not ; and
God alone worthy of our trust. 347
1 1. What then must we do, if we are not to hope in sons Ver. of men, nor in princes ? What must we do ? Blessed is -- he, whose Helper is the God ofJacob : not this man or that
man ; not this angel or that angel ; but, blessed is he whose Helper is the God of Jacob : for to Jacob also so great an Helper was He, that of Jacob He made him Israel. O mighty
help ! now he is Israel, ' seeing God. ' While then thou art placed here, and a wanderer not yet seeing God, if thou
hast the God of Jacob for thy Helper, from Jacob thou wilt become Israel, and wilt be ' seeing God,' and all toil and
all groans shall come to an end, gnawing cares shall cease,
happy praises shall succeed. Blessed is he whose Helper
is the God of Jacob ; of this Jacob. Wherefore is he happy ? Meanwhile, while yet groaning in this life, his hope is in
the Lord his God. Therefore is he blessed, because his
hope is in the Lord his God. In Whom his hope is, in
Him will be his whole. Brethren, am I perchance wrong
in saying, that the Lord will be our whole ? what if I should
say that He will be our inheritance ? Thou art my hope, pa. 143, and my portion, in the land of the living. Thou shalt be5-
my portion. Thou shalt both be a possession, and shalt possess: thou shalt be God's possession, and God shall be
thy Possession : thou shalt be His possession, to be culti
vated1 by Him; He shall be thy possession, for thee toi0oiaris
worship* Him. For thou both worshippest God, and art 2 colas cultivated by God. Rightly is it said, I worship God.
But how am I cultivated by God ? We find in the Apostle,
Ye are God'Is husbandry, ye are God's building. And the l Cor. 3,
am the Vine, ye are the branches; and,
Father is the Husbandman. God then cultivateth thee, 1. 5- that thou mayest be fruitful ; thou worshippest God, that thou mayest be fruitful. It is good for thee that God cultivateth thee : it is good for thee that thou worshippest God. If God the Cultivator depart from man, man is abandoned: if man the worshipper depart from God, it is man himself who is abandoned. God neither increaseth
by thy approach to Him, nor decreaseth by thy withdrawal.
He then will be our possession, that He feed us ; we shall
be His possession, that He rule us.
12. His hope is in the Lord his God. Who is this, Lord
Lord saith,
Afyj'olml5,
348 He is greater than all gods,
Psalm his God? Observe, my brethren. For many men have many gods, and call them their lords and their gods. But
5. 6.
'the Apostle saith, Although there be that be called gods, whether in heaven or in earth, as there are gods many and lords many; yet to us there is one God, the Father, of Whom are all things, and one Lord Jesus Christ, through Whom are all things. Therefore let Him be thy hope, even the Lord thy God ; in Him let thy hope be. His hope too is in the lord his god, who worshippeth
Saturn; his hope is in the lord his god, who worshippeth
Neptune or Mercury; yea more, I add, who worshippeth Phil. 3, his belly, of whom is said, whose god is their belly. The
19'
ver. 6.
one is the god of the one, the other of the other. Who of this blessed one ? for his hope is in the Lord his God. But Who is He ? Who made heaven and earth, the se<<, and all that is in them. My brethren, we have a great God ; let us bless His holy Name, that He hath deigned to make us His possession. As yet thou seest not God ; thou canst not fully love what as yet thou seest not. All that thou seest, He hath made. Thou admirest the world ; why not the Maker of the world ? Thou lookest up to the heavens, and art amazed : thou considerest the whole earth, and tremblest; when canst thou contain in thy thought the vastness of the sea? Look at the countless number of the stars, look at all the many kinds of seeds, all the different sorts of animals, all that swimraeth in the water, creepeth on the earth, flieth in the sky, hovereth in the air; how great are all these, how beautiful, how fair, how amazing ! Behold, He Who made all these, is thy God. Put thy hope in Him, that thou mayest be happy. His hope is in the Lord his God. What God ? Who made heaven and earth, the sea, and all that is in them.
13. Observe, my brethren, the mighty God, the good God, Who maketh all these things. What then was God's thought in this, (if indeed we may say 'thought,' of God,) in making heaven and earth, the sea, and all that is in them ? Perhaps this man was about to say, ' I see indeed that all these things are great; God hath made heaven and earth and the sea ; where doth God reckon me among the things which He hath made, or do I truly partake of His care,
and yet careth for all His creatures. 349
or doth God now think of me, and know whether I am Ver. alive? What is this which thou sayest? Let not an evil ------ thought creep into thy heart: be of those, of whom we spake
a little above, / wIill praise God in my life, I will sing unto
God as long as have being. But he is addressing others, some anxious ones, whom he cheereth, seeming to fear lest they despair about themselves, as though they are not even in the reckoning of God. For many have such thoughts. But therefore do they abandon God, and hurry through any kind of sin, because they believe not that God careth what they do. Hear the words of God's mouth, despair not of thyself. He Who cared to make thee, careth He not to re make thee ? If he mentioned these things only, perhaps thou wouldest answer me, ' God, Who made heaven and earth and sea, is a great God : but doth He think of me P' It would be said to thee, ' He made thee. ' How so ? am I heaven, or am I earth, or am I sea? Surely it is plain; I am neither heaven, nor earth, nor sea: yet I am on earth.
At Hear then, that God made not only heaven and earth and sea: for He made heaven and earth and sea, and all that is in
least thou grantest me this, that thou art on earth.
them. If then He made all that is in them, He made thee also. It is too little to say, thee ; the sparrow, the locust, the worm, none of these did He not make, and He careth for all. His care refers not to His commandment, for this commandment He gave to man alone : for the Psalm saith,
Thou, Lord, shall save both man and beast, according to ike Pa. 36, multitude of Thy mercy, O God. The multitude of lliy6' mercy, He saith: according to this, Thou shall save both
man and beast. And the Apostle saith, Doth God take 1 Cor. 9, care for oxen? In the one passage, God careth not for9'
oxen ; in the other, Thou, Lord, shall save both man and beast : are these contrary ? For what is it that the Apostle saith ? Doth God regard oxen ? Where then is the command,
Tliou shall not muzzle the ox that treadeth out the corn : Deut. hath not God there thought about oxen? He meant then25'4- certain other oxen to be represented. For God doth not take
care to bid thee how to treat thy oxen, this human nature herself careth for. Man is so made, that he knoweth how
to provide for his oxen ; nor in regard of them hath he
350 The Old and New Testaments not at variance.
Psalm received commandments from God, but it has been im-
cxlvi. plantefl
in him Dy God, so that he should know how to act even without commandment; such hath God made him. But as he ruleth his cattle, so is he to be ruled by Another: from Him by Whom he is ruled, he hath received a com mandment. As regards then the tenor of the commandment,
God doth not take care for oxen : as regards His providential care of the universe, whereby He created all things, and ruleth the world, Thou, Lord, shalt save both man and beast.
14. Attend, my beloved. Here perhaps some one may say to me, God careth not for oxen, comes from the New Testament: Thou, Lord, shall save both man and beast, is from the Old Testament. There are some who find fault and say, that these two Testaments agree not with one another. That he may not, as is likely, say that there is one thing in the Old Testament, another in the New, and call upon me for a sentiment from the New Testament, such as this, Thou, Lord, shalt save both man and beast, what do I ? Nothing is so much the sum of the New Testament as the Gospel. In the Gospel I find, that God hath to do with all these things: none can gainsay it. For is the Apostle at variance with the Gospel ? Let us hear the Lord
Matt. 6, Himself, the Chief and Master of the Apostles: Consider,
26
Mat. lo, have to do with God. Are not two sparrows sold for one farthing, saith our Lord Jesus Christ, and one of them shall
not fall to the ground without the will of your Father: how much better are ye than they. Say not then, ' I have nought to do with God. ' Thy soul belongeth to God, thy body belongeth to God, for God made both thy soul and thy body. Perhaps thou sayest, God counteth me not in this great multitude. There follows here a wondrous passage
ib. 30. in the Gospel ; the hairs of your head are all numbered.
15. He then is my God, and in Him is my hope, Who
saith He, the fowls of the air ; they sow not, neither do they reap, nor gather into barns, and your heavenly Father
them. Therefore even beside men, these animals are objects of care to God, to be fed, not to receive a law. As far then as regards giving a law, God careth not for oxen : as regards creating, feeding, governing, ruling, all things
feedeth
It is better to suffer wrong, than to do wrong. 351
made heaven and earth, the sea, and all that is in them. Vm. But as regardeth me, how dealeth He with me? Who ----- keepeth truth for ever. He has commended to us a God
to be loved and to be feared. Who keepeth truth for ever.
What truth for ever ? what truth doth He keep, and wherein
doth He keep it for ever ? Who executeth judgment for 7. them that suffer wrong. He avengeth them that suffer wrong. My brethren, He executeth judgment for them.
For whom ? for them that suffer wrong, punishing all wrong-doers. If then He will favour them that suffer wrong, and punish the wrong-doers, consider now of which number thou choosest to be. See, consider whether thou choosest to be among those who suffer wrong, or among
those who do wrong. For there cometh at once to thee
the voice of the Apostle ; now therefore there is altogether i Cor. a fault among you, that ye go to law one with another
why do ye not rather suffer wrong He urgeth thee not
to suffer annoyance, but to suffer wrong: for not every annoyance wrong. For whatever thou sufferest lawfully
is not wrong; lest perchance thou shouldest say, also
am among those who have suffered wrong, for
fered such a thing in such place, and such
such reason. Consider whether thou hast
wrong. Robbers suffer many things, but they suffer no wrong. Wicked men, evil doers, house-breakers, adulterers, seducers, all these suffer many evils, yet there no wrong. It one thing to suffer wrong; another to suffer tribulation, or penalty, or annoyance, or punishment. Consider where thou art see what thou hast done see why thou art suffering; and then thou seest what thou art suffering. Right and wrong are contraries. Right what
just. For not all that called right, right. What man lay down for you unjust right? nor indeed to be called right, unjust. That true right, which also
just. Consider what thou hast done, not what thou art
If thou hast done right, thou art suffering wrong; thou hast done wrong, thou art suffering right.
16. Wherefore have said this, brethren That heretics may not puff themselves up, when they happen to suffer ought from the orders of earthly powers that they may
suffering.
have suf
thing for suffered
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352 The Donatists not sufferers of wrong, but doers of it.
Psalm not number themselves among those who suffer wrong, and --'--, -say, Behold, the Psalm comforteth me, for I worship God. Who shall execute judgment for them that suffer wrong. Rightly do I ask, whether thou sufferest a wrong. If thou
hast done right, it is a wrong thou sufferest. Is it right to renounce Christ ? Is it right in rebellious pride to set up an altar? Is it right, when His persecutors spared Christ's robe, to rend Christ's Church ? It follows then, that if this is not right, whatever thou sufferest for this is right. Thou art not then of those who suffer wrong. I read
Matt. 5, somewhat yet more clear in the Gospel; Blessed, it saith,
l0"
are they who suffer persecution. Wait: why dost thou hurry ? why dost thou say, ' I am such ? ' Wait, I say ; I will read the whole. Thou hast heard, Blessed are they that suffer persecution : now thou hast begun to claim somewhat to thyself: allow me to read the whole: see what followeth. Blessed are they which suffer persecution for righteousness' sake. Now say, ' I am such. ' If thou darest to say, ' I am such,' let us retract what I have said above:
If thou wast to condemn one man, whose cause thou hadst not heard,
or, not to be long, I ask thee one question ;
wouldest thou dare to say thou maintainedst justice? or if thou hadst suffered any thing for this, wouldest thou call it a wrong ? Thou settest up thyself on the rash tribunal of thy heart, from whence thou must be cast down ; and darest thou pass sentence on a man whose cause thou hast not heard ? If thou didst this in regard of one man, thou wouldest be unjust; thou doest it in regard of the whole
world, and art thou just? Beloved brethren, who is it who suffereth the wrong, but the Catholic Church, which under- goeth all these things ? Among all the scandals of heretics she groancth ; she seeth the weak drawn from her bosom by evil persuasion and deceit, her little ones dragged through I know not what secrets of wicked dens, sees them re- baptized, sees Christ destroyed in them; sees killed in them not their mortal being, whereby they are men, but that whereby they are to live for ever. A man is persuaded to say, ' I am not a Christian,' and it is called righteousness.
' Thou art about to go before a Bishop,' he saith to him ; ' see thou sayest not that thou art a Christian ; for, if thou
None but God can 'give food to the hungry. ' 853
sayest that thou art a Christian, thou wilt not receive; in Ver. order to receive, say that thou art not. What dost thou ----- advise, O Christian ? what dost thou leach ? Certainly
thou sufferest persecution. How much more truly art thou thyself a persecutor ! When the Emperors persecuted the Christians, they compelled by threats, what thou effectest
by persuasion. Thou persuadest a Christian to deny that he is a Christian : what thou effectest by persuasion, that the persecutor effected not by slaying. A man liveth under thee, who denieth that he is a Christian. He denies, and is he alive? Nay, he hath already lost his life: he is a corpse that speaketh to thee. He who hath been smitten with the sword of the persecutor hath fallen, and yet liveth ; he to whom thou speakest standeth, yet hath fallen. When thou doest thus, will whatever thou sufferest be a wrong ?
I would not that thou shouldest flatter thyself : if all these things which thou doest are unjust, whatever thou sufferest will be just. But for whom doth He execute judgment, Who keepeth truth for ever ? For them that suffer wrong.
17. Now go thou on, and prove with those fine arguments of thine, which seem so sharp and subtle, that thou feedest others: tell me, can a hungry man feed others ? that is, can a sinner give what is holy ? Can a hungry man feed others ? Can a sick man heal ? Can one that is bound set free ? Those arguments seem grand and subtle, wherewith they
deceive the unskilled. Let this Psalm shut their mouths : Who giveth food to the hungry. Behold, from thee I look for nothing: God giveth food to the hungry. Who are the hungry? All. What all? To all things that have life,
to all men He giveth food doth He not reserve some food
for His beloved If they have another kind of hunger, they have also another kind of food. Let us first enquire what their hunger is, and then we shall find their food. Blessed are they that hunger and thirst after righteousness, Matt
for they shall be filled. We ought to be God's hungry6- ones. Let us beg in prayers before the gate of His pre sence: He giveth food to the hungry. Why dost thou,
heretic, boast thyself, that thou settest free, thou liftest up, thou enlightenest? Is forsooth, because thou art
already enlightened, vol. vi.
and standest upright, and art a light?
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354 He are spiritually 'fettered,' 'fallen,' 'blind. '
Psalm Far be it from thee. Listen to what was said above : put not -x vIj your trust in princes, or in the children of men, in whom is no salvation. They do not give salvation. Let the heretics then ver. 8. depart from before us. The Lord looseth them that are fettered ; the Lord lifteth up them that are dashed down ; the Lord maketh wise them that are blind. Perfectly hath he by this last sentence explained to us all the preceding ones :
Phil, l,
ib. 24.
lest perchance, when he had said, the Lord looseth them that are fettered, we should refer it to those fettered ones, who for some crime are bound in irons by their masters: and in that he said, He lifteth up them that are dashed down, there should occur to our minds some one stumbling or falling, or thrown from a horse. There is another kind of fall, there are other kinds of fetters, just as there is other darkness and other light. Whereas he said, He maketh the blind wise; he would not say, He enlighteneth the blind, lest thou shouldest understand this also in reference to the flesh, as the man was enlightened by the Lord, wheu He anointed his eyes with clay made with spittle, and so healed him: that thou mightest not look for any thing of this sort, when He is speaking of spiritual things, he pointeth to a sort of light of wisdom, wherewith the blind are enlightened. Therefore in the same way as the blind are enlightened with
the light of wisdom, so are the fettered set free, and those who are dashed down are lifted up. Whereby then have we been fettered ? whereby dashed down ? Our body was once an ornament to us : now, we have sinned, and thereby have had fetters put on us. What are our fetters ? Our mortality.
Hear the Apostle Paul, for he too was as yet fettered in his pilgrimage here. How vast regions did he traverse in his fetters : his fetters were not heavy to him : with these fetters he preached the Gospel to the whole world: the spirit of love carried away his fetters, and he went about to the utmost of his power. Yet what saith he himself? Having a desire to be set free, and to be with Christ. What is, to
be set free ? From the fetters of mortality : and yet through compassion he still was willing to remain in fetters, for the sake of others who were fettered, that he might minister to them : to abide in the Jlesh is needful for you. The Lord, therefore, looseth them that are fettered, that is, from mortal
Christians ' orphans and widows' as ' absent from the Lord. ' 3 55
He maketh them immortal; the Lord li/teth up them that Ver. are dashed down. Wherefore were they dashed doirn ? --'-- Because they were up-lifted. Wherefore are they lifted up? Because they first were humbled. Adam fell, was dashed
down. He fell, Christ came down. Wherefore came He down Who fell not, save that he might be lifted up, who did fall. The Lord maketh wise the blind; the Lord loveth the righteous. Therefore, He executeth judgment for them that
suffer wrong.
18. And who are the righteous? How far are
they righteous now ? Just as thou hast ; the Lord guardeth ver- 9-
proselytes. Proselytes are strangers. Every Church of the Gentiles is a stranger. For it cometh in to the Fathers, not sprung of their flesh, but their daughter by imitating them. Yet the Lord, not any man, guardeth them. The orphan and widow He will take up. Let none think that He taketh up the orphan for his inheritance, or the widow for any business of hers. True, God doth help them ; and in all the duties of the human race, he doeth a good work, who taketh care of an orphan, who abandoneth not a widow : but in a certain way we are all orphans, not
because our Father is dead, but because He is absent. For among men one is an orphan whose father is dead. Yet if ye look at the truth, my brethren, since the soul dieth
not, our parents are alive ; and so, those who are orphans, are orphans rather because their parents are absent: if they have been evil, they are living in punishment; if good, they are living in rest : to their Creator all things remain. Yet so long as we are in this body, and inhabit the place of our wandering, our Father is absent, and we cry to Him, Our Father, Which art in Heaven. Therefore is the Church
a widow, her Spouse, her Husband, being absent. Here after He will come, Who now protecteth her, not seen, but longed for. For we are seized with great longing, and through love of Him Whom we see not, we long. We shall cling to His embrace when we see Him, while as yet we see Him not, we are filled with faith in Him. By orphan
and widow then, what meant He to be understood, brethren Those who are bereft of all hope and aid. Let the soul which bereft in the world hope for the aid of God.
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35(5 The prosperity of the wicked soon ended ;
Psalm Whatever thou hast here -- hast thou gold, and dost thou - rely on it? now thou art not a stranger, thou art not an orphan, thou art not reckoned as a widow. Hast thou
a friend ? if thou reliest on him and givest up God, thereby thou art no longer bereft. Hast thou all these things, and yet reliest not on them, pridest not thyself on them? Thou art God's orphan, God's widow. He taketh up the orphan, He taketh up the widow too.
19. And the way of sinners He shall root out. What is, the way of sinners? To mock at these things which we say. ' Who is an orphan, who a widow ? What kingdom of heaven, what punishment of hell is there ? These are fables of the Christians. To what 1 see, to that will I live :
lCor. 1s, let us eat and drink, for to-morrow we die? Beware lest such men persuade you of ought: let them not enter through your ears into your heart ; let them find thorns in your ears : let him, who seeketh to enter thus, go away pierced :
ib. 33. for, evil communications corrupt good manners. But here perhaps thou wilt say, ' Wherefore then are they prosperous? Behold, they worship not God, and commit every kind of evil daily : yet they abound in those things, through want of which I toil. ' Be not envious against sinners. What they receive, thou seest ; what is in store for them, seest thou not ? And how, saith he, do I see what is not seen ? Verily faith hath eyes ; eyes too, greater, and more powerful, and
one: let these eyes be ever unto the Lord, that He may pluck thy feet out of the net. The way of sinners pleaseth thee because it is broad, and many walk therein : thou seest its breadth, thou
Ps. 25, strong. These eyes have never deceived lj
any
seest not its end. Behold, where it endeth is a precipice ; where it endeth is a deep pit: in that end they who walk joyously along this road are whelmed. But thou canst not strain thine eyes so as to see the end: believe Him Who seeth it. And what man is there that seeth it? perhaps no
man : but thy Lord hath come to thee, that thou mightest
believe God. Wilt thou not believe even the Lord thy Matt. 7, God, Who saith, Broad and spacious is the way that leadeih to destruction, and many there be that walk by it? This
way the Lord will root out, for this is the way of sinners.
20. And, when the way of sinners has been rooted out,
the good shall reign with Christ for ever. 357
what remaineth for us? Come, ye blessed of My Father, Veil enjoy the Kingdom which hath been prepared for you from Mat? 25 the beginning of the world. Herewith the Psalm con-34. chideth : and the way of sinners He shall root out. And
how shalt thou fare? The Lord shall reign for ever. TM. 10. Rejoice, for for thee He shall reign : rejoice, for thou shalt
be His kingdom. For see also what followeth. Certainly
thou art a citizen of Sion, not of Babylon, that not of
the perishable city of this world, but of Sion, which for while in toil and wandering, but for eternity shall reign. Thou hast heard then the end to thou belongest. The Lord shall reign for ever, thy God, Sion. Sion, thy God shall reign for ever; surely thy God will not reign without thee. For generation and generation. He hath said twice, because he could not say for ever. And think not that eternity bounded by finite words. The word eternity consists of four syllables in itself without end.
could not be commended to thee, save thus, Thy God shall reign for generation and generation. Too little hath he said he spoke all day long, were too narrow
he spoke all his life, must he not at length hold his peace? Love eternity without end shalt thou reign, Christ be thine End, with Whom thou shalt reign for ever and ever. Amen.
PSALM CXLVII. Lat. . CxlVI
Sermon to the People of Carthage.
We listened attentively, while this present Psalm was being chanted yet not all who heard, also understood. How much more attentively then should now be listened
to, as hope and desire, with the help of the prayers
of all who hear me, whatever in perhaps obscure, may,
by God's grace, be revealed that your hearing may be profitable; and that the hearer may not return empty, who when present listened with attention. Wherewith doth begin? It said to us, Praise the Lord. This said to^er. all nations, not to us alone. And these words, sounded forth through separate places by the Readers, each Church heareth separately but the one same Voice of God proclaim-
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358 We should praise God for His own sake,
Psalm eth unto all, that we praise Him. And as though we -----'- asked wherefore we ought to praise the Lord, behold what reason he hath brought forward : Praise the Lord, he saith, for a Psalm is good. Is this all the reward of them that praise? Let us praise the Lord. Wherefore? Because a Psalm is good. I would wish, saith one, to praise the Lord, if only He give me somewhat for my praise. For who praiseth
for nothing even a man ? Those who praise a man then look for some reward : ought he who praises God, to look for or seek or hope for no reward ? The weak is praised, and somewhat is hoped for from him : the Almighty is praised, and is there no reward ? Or do I perhaps desire that which He cannot give? What doth man desire, which is not in the hand of God ? When thou hast praised a man, thou mayest perhaps desire that which he cannot supply ; God thou mayest praise in safety; for none can say that He
cannot supply ought that thou canst long for. Having then set before us the hope of some reward, we ought to praise God, not however as though He would give what soever we desire. For He is our Father; and whatever evil His sons desire, He giveth not. Let us praise and hope and long, not for this or that, but for what He, Whom we praise, judgeth meet to be given. For He knoweth what it is expedient should be given us; let us observe what it is
Rom. 8, good for us to receive. The Apostle saith, We know not what to pray for as we ought. And this very same Apostle Paul hoped that it would be good for him that the thorn in the flesh, the messenger of Satan to buffet him, should be taken from Ihim, as he himself confesseth, and
This then he saith, Praise the Lord, for it is good to praise the Lord. Let us not thus pass over the praise of the Lord. It is spoken, and hath passed : it is done, and we are silent :
the thrice that it besought Lord
2Cor. 12, saith, for this cause
might be taken from me: and He said unto me, My grace is sufficient for thee ; for My strength is made perfect in weakness. He desired a certain thing; it was not granted him as was his wish, but it might be granted as was for his health. Here then what is set before us? Praise, saith he, the Lord. Wherefore should we praise the Lord ? Because a Psalm is good. The Psalm is praise of God.
and always ; by our lives as well as our tongues. 359
we have praised, and then rested ; we have sung, and then vr*. rested. We go forth to some business which awaits us, --' -- and when other employments have found us, shall the praise
of God cease in us ? Not so : thy tongue praiseth but for a
while, let thy life ever praise. Thus then a Psalm is good. 2. For a Psalm is a song, not any kind of song, but a song to a psaltery. A psaltery is a kind of instrument of
music, like the lyre and the harp, and suchJtinds of instru ments, which were invented for music. He therefore who singeth Psalms, not only singeth with his voice, but with a certain instrument besides, which is called a psaltery, he accompanieth his voice with his hands. Wilt thou then sing a Psalm ? Let not thy voice alone sound the praises of God ; but let thy works also be in harmony with thy voice. When then thou singest with thy voice, sometimes thou wilt be silent ; sing with thy life in such wise, that thou be never silent. Thou art engaged in business, and meditatest some fraud : thou hast become silent from the praises of God ; and, what is worse, not only hast become silent from His praise, but hast also gone on to blasphemy. For when by thy good work God is praised, thou art praising God
by thy work : when by thy evil work God is blasphemed, thou art blaspheming God by thy work. To please then the ear, sing with thy voice ; but with thy heart be not silent, with thy life be not still. Thou devisest no fraud in thy heart: thou singest a Psalm to God.
