These eyes have never
deceived
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any
seest not its end.
any
seest not its end.
Augustine - Exposition on the Psalms - v6
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
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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. When thou ealest and drinkest, sing a Psalm: not by intermingling sweet sounds suited to the ear, but by eating and drinking moderately, frugally, temperately : for thus saith the Apostle,
whether ye eat or drink, or whatever ye do, do all to the iCor. 1o, glory of God. If then thou doest right in eating and31, drinking, if thou takest food to refresh thy body and reinvigorate thy limbs, giving thanks to Him Who gave to
thee, mortal and frail as thou art, these comforting supplies, then both thy meat and thy drink praise God : but if by immoderate voracity thou exceedest the due bounds of nature, and gluttest thyself in excess of wine, however great praises
of God thy tongue sound, yet tby life blasphemeth Him. After food and drink thou liest down to sleep : in thy bed neither commit any pollution, nor go beyond the licence
3<,0 A good life the truest praise of God.
Psalm given by the law of God: let thy marriage bed be kept chaste with thy wife: and if thou desire to beget children, yet let there not be unbridled sensuality of lust: in thy bed
l Pet. 3, give honour to thy wife, for ye are both members of Christ,
''
both made by Him, both renewed by His Blood : so doing thou praisest God, nor will thy praise be altogether silent. What, when sleep has come over thee ? Let not an evil con science rouse thee from rest : so doth the innocence of thy
sleep praise God. If then thou praisest, sing not only with
thy voice, but take to thee also the psaltery of good works, for a Psalm is good. Thou praisest in thy employment,
thou praisest in thy eating and drinking, thou praisest while resting in thy bed, thou praisest in thy sleep : when dost thou not praise ? We shall be perfect in praising God, when we come to that city, when we are made equal to the Angels of God, when no bodily craving in any part assails us, when no hunger or thirst interrupts us, no heat wearies, no cold freezes, no fever pulls down, no death endeth. For that most perfect praise let us practise ourselves, by praising here in good works.
3. Wherefore, when he had said, Praise the Lord, for a Psalm is good, he says, letpraises be pleasant to our God. How will praise be pleasant to our God? If He be praised by our good lives. Hear that then praise will be pleasant to
Ecclus. Him. In another place it is said, Praise is not seemly in
the mouth of a sinner. If then in the mouth of a sinner praise is not seemly, neither is it pleasant, for that only is pleasant which is seemly. Wilt thou then that thy praise be pleasant to thy God? Be not out of tune with thy good song by ill behaviour. Let praise be pleasant to our God.
What did he mean? Ye who praise, live aright: He regardeth more how ye live, than how ye speak. Surely thou desirest to have peace with Him Whom thou praisest: how dost thou seek peace with Him, when thou art at discord with thyself? How, thou wilt say, am I at discord with myself? One thing thy tongue soundeth,
another thy life discloseth. Let praise be pleasant to our God. For praise may be pleasant to a man, when he heareth one praising with neat and clever sentiments, and with a sweet voice ; but let praise be pleasant to our God,
l5' 9'
God's love shewn in Christ's Death. 361
Whose ears are open not to the mouth, but to the heart; not Ver. to the tongue, but to the life of him that praiseth. ------
4. Who is our God, that praise should be pleasant to Him ? He maketh Himself sweet to us, He commendeth Himself to us ; thanks to His condescension. For He deigneth to com mend Himself to us, not as though we could supply ought to Him, but rather may receive much from Him. How then doth
God commend Himself to us? But God commendeth His Rom
love to us. How doth He commend it? Hearken:
Apostle himself speak, that we may compare him with the Psalm: God commendeth, saith he, His love to us. How doth He commend it ? In that, while we were yet sinners, Christ died for us. What then hath He in store for them that praise, Who thus commendeth Himself to them that are sinners? Since then the Apostle hath said, that God so commended His love to us, as that Christ died for the ungodly, not that they should remain ungodly, but that by the death of the Righteous they should be healed of their unrighteousness ; what hearest thou here after he had said, let praise be pleasant to our God? Let us see whether
it be the commendation which the Apostle speaketh of, that Christ died for the sinners and ungodly : the Lord Who ver. s buildeth up Jerusalem, and gathereth the dispersions of Israel. Behold the Lord Who buildeth up Jerusalem, and gathereth the dispersions of her people. For the people
of Jerusalem are the people of Israel. It is Jerusalem eternal
in the heavens, whereof the Angels are citizens also. What then is Israel there ? If thou considerest the man, the grandson of Abraham, who was called also Jacob, how
If we examine the meaning of the name, since Jacob too had his name changed,
understand we the Angels to be Israel ?
and was called Israel, greater then is the name Israel : and would that we too may follow, and be Israel. For what is the meaning of Israel ? ' Seeing God. ' All the citizens then of that city, through seeing God, rejoice in that great and wide and heavenly city; they gaze upon God Himself. But we are wanderers from that city, driven out by sin, that we should not remain there; weighed down by mortality, that we should not return thither. God looked back on our wandering, and He Who buildeth up Jerusalem, re-
let the8.
362 Through that Death God will restore us,
Psalm stored the part that had fallen. How restored He the part f? i^5: tl1at bad fallen ? Gathering the dispersions of Israel. A certain part fell, and became wanderers ; this wandering part God in His mercy saw, and sought them that sought Him not How sought He them ? Whom sent He to our captive estate ? He sent a Redeemer, according to what the Apostle saith, God commendeth His love to us, in that while we
were yet sinners, Christ died for us. He sent then to our captive estate His Son as a Redeemer. Take with Thee, said He, a bag, bear therein the price of the captives. For He put on Him our mortal flesh, and therein was the Blood, by the shedding of Which we were to be redeemed. With that Blood He gathered the dispersions of Israel. And if He gathered them that before were dispersed, how must we strive that they be gathered who now are dispersed? If the dispersed have been gathered, that in the Hand of the Builder they might be fashioned into the building, how should they be gathered who through disquiet have fallen from the Hand of the Builder? The Lord Who buildeth up Jerusalem. Behold Whom we praise; behold to Whom we owe praise all our life long. The Lord Who buildeth
up Jerusalem, and gathereth the dispersions of Israel.
5. How doth He gather? What doeth He in order to rer. 3. gather? Who healeth the bruised in heart. Behold the
way in which the dispersions of Israel are gathered, by the healing of the bruised in heart. They who are not of a bruised heart, are not healed. What is to bruise the heart? Let it be known, brethren, let it be done, that ye may be able to be healed. For it is told in many other places of Scripture ; especially in the famous place, the Psalmist,
I forifI would have given it. He said
Ps. 6\, singing as it were with our voice, said, Thou hadst
16' 1 ' desired a sacrifice, verily
to God, if Thou hadst desired a sacrifice, verily
have given it, but Thou wilt not be delighted with burnt- offerings. What then ? shall we remain without offering any sacrifice ? Hear what He desireth that thou shouldest offer. He goeth on and saith, the sacrifice of God is a
troubled spirit, a bruised and contrite heart God will not despise. He healeth then the bruised in heart, for He draweth nigh unto them to heal them ; as is said in another
would
if we ' bruise our heart' by confession. 3G3
place, the Lord is nigh unto them who have bruised their vBh.
heart. Who are thev that have bruised their heart? The ------ Ps. 34 '
humble. Who are they that have not bruised their heart? i8. The proud. The bruised heart shall be healed, the puffed
up heart shall be dashed down. For for this purpose perhaps is it dashed down, that being bruised it may be healed. Let not our heart then, brethren, desire to be set upright, before it be upright. It is ill for that to be uplifted
which is not first corrected.
6. Who healeth the bruised in heart, and bindeth up their
bruises. He healeth, saith he, the bruised in heart: He healeth then the humbled in heart, He healeth them who confess, He healeth them that punish themselves, who exercise a strict judgment upon themselves, that they may
be able to feel His mercy. Such He healeth ; but their perfect healing will take place when this mortal life is passed, when this corruptible shall have put on incorruption, i Cor.
and this mortal shall have put on immortality : when there 15' 5S" shall be nothing to tempt us through the sinfulness of the
flesh : not only nothing for us to consent to, but not even
any thing to be suggested by the flesh. For now, my brethren, how many unlawful delights assail the mind ?
And although we consent to them not, so that our members are servants to righteousness, not to iniquity, yet even to
be pleased by such things, even though thou consent not, is as yet short of perfect soundness.
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
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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. When thou ealest and drinkest, sing a Psalm: not by intermingling sweet sounds suited to the ear, but by eating and drinking moderately, frugally, temperately : for thus saith the Apostle,
whether ye eat or drink, or whatever ye do, do all to the iCor. 1o, glory of God. If then thou doest right in eating and31, drinking, if thou takest food to refresh thy body and reinvigorate thy limbs, giving thanks to Him Who gave to
thee, mortal and frail as thou art, these comforting supplies, then both thy meat and thy drink praise God : but if by immoderate voracity thou exceedest the due bounds of nature, and gluttest thyself in excess of wine, however great praises
of God thy tongue sound, yet tby life blasphemeth Him. After food and drink thou liest down to sleep : in thy bed neither commit any pollution, nor go beyond the licence
3<,0 A good life the truest praise of God.
Psalm given by the law of God: let thy marriage bed be kept chaste with thy wife: and if thou desire to beget children, yet let there not be unbridled sensuality of lust: in thy bed
l Pet. 3, give honour to thy wife, for ye are both members of Christ,
''
both made by Him, both renewed by His Blood : so doing thou praisest God, nor will thy praise be altogether silent. What, when sleep has come over thee ? Let not an evil con science rouse thee from rest : so doth the innocence of thy
sleep praise God. If then thou praisest, sing not only with
thy voice, but take to thee also the psaltery of good works, for a Psalm is good. Thou praisest in thy employment,
thou praisest in thy eating and drinking, thou praisest while resting in thy bed, thou praisest in thy sleep : when dost thou not praise ? We shall be perfect in praising God, when we come to that city, when we are made equal to the Angels of God, when no bodily craving in any part assails us, when no hunger or thirst interrupts us, no heat wearies, no cold freezes, no fever pulls down, no death endeth. For that most perfect praise let us practise ourselves, by praising here in good works.
3. Wherefore, when he had said, Praise the Lord, for a Psalm is good, he says, letpraises be pleasant to our God. How will praise be pleasant to our God? If He be praised by our good lives. Hear that then praise will be pleasant to
Ecclus. Him. In another place it is said, Praise is not seemly in
the mouth of a sinner. If then in the mouth of a sinner praise is not seemly, neither is it pleasant, for that only is pleasant which is seemly. Wilt thou then that thy praise be pleasant to thy God? Be not out of tune with thy good song by ill behaviour. Let praise be pleasant to our God.
What did he mean? Ye who praise, live aright: He regardeth more how ye live, than how ye speak. Surely thou desirest to have peace with Him Whom thou praisest: how dost thou seek peace with Him, when thou art at discord with thyself? How, thou wilt say, am I at discord with myself? One thing thy tongue soundeth,
another thy life discloseth. Let praise be pleasant to our God. For praise may be pleasant to a man, when he heareth one praising with neat and clever sentiments, and with a sweet voice ; but let praise be pleasant to our God,
l5' 9'
God's love shewn in Christ's Death. 361
Whose ears are open not to the mouth, but to the heart; not Ver. to the tongue, but to the life of him that praiseth. ------
4. Who is our God, that praise should be pleasant to Him ? He maketh Himself sweet to us, He commendeth Himself to us ; thanks to His condescension. For He deigneth to com mend Himself to us, not as though we could supply ought to Him, but rather may receive much from Him. How then doth
God commend Himself to us? But God commendeth His Rom
love to us. How doth He commend it? Hearken:
Apostle himself speak, that we may compare him with the Psalm: God commendeth, saith he, His love to us. How doth He commend it ? In that, while we were yet sinners, Christ died for us. What then hath He in store for them that praise, Who thus commendeth Himself to them that are sinners? Since then the Apostle hath said, that God so commended His love to us, as that Christ died for the ungodly, not that they should remain ungodly, but that by the death of the Righteous they should be healed of their unrighteousness ; what hearest thou here after he had said, let praise be pleasant to our God? Let us see whether
it be the commendation which the Apostle speaketh of, that Christ died for the sinners and ungodly : the Lord Who ver. s buildeth up Jerusalem, and gathereth the dispersions of Israel. Behold the Lord Who buildeth up Jerusalem, and gathereth the dispersions of her people. For the people
of Jerusalem are the people of Israel. It is Jerusalem eternal
in the heavens, whereof the Angels are citizens also. What then is Israel there ? If thou considerest the man, the grandson of Abraham, who was called also Jacob, how
If we examine the meaning of the name, since Jacob too had his name changed,
understand we the Angels to be Israel ?
and was called Israel, greater then is the name Israel : and would that we too may follow, and be Israel. For what is the meaning of Israel ? ' Seeing God. ' All the citizens then of that city, through seeing God, rejoice in that great and wide and heavenly city; they gaze upon God Himself. But we are wanderers from that city, driven out by sin, that we should not remain there; weighed down by mortality, that we should not return thither. God looked back on our wandering, and He Who buildeth up Jerusalem, re-
let the8.
362 Through that Death God will restore us,
Psalm stored the part that had fallen. How restored He the part f? i^5: tl1at bad fallen ? Gathering the dispersions of Israel. A certain part fell, and became wanderers ; this wandering part God in His mercy saw, and sought them that sought Him not How sought He them ? Whom sent He to our captive estate ? He sent a Redeemer, according to what the Apostle saith, God commendeth His love to us, in that while we
were yet sinners, Christ died for us. He sent then to our captive estate His Son as a Redeemer. Take with Thee, said He, a bag, bear therein the price of the captives. For He put on Him our mortal flesh, and therein was the Blood, by the shedding of Which we were to be redeemed. With that Blood He gathered the dispersions of Israel. And if He gathered them that before were dispersed, how must we strive that they be gathered who now are dispersed? If the dispersed have been gathered, that in the Hand of the Builder they might be fashioned into the building, how should they be gathered who through disquiet have fallen from the Hand of the Builder? The Lord Who buildeth up Jerusalem. Behold Whom we praise; behold to Whom we owe praise all our life long. The Lord Who buildeth
up Jerusalem, and gathereth the dispersions of Israel.
5. How doth He gather? What doeth He in order to rer. 3. gather? Who healeth the bruised in heart. Behold the
way in which the dispersions of Israel are gathered, by the healing of the bruised in heart. They who are not of a bruised heart, are not healed. What is to bruise the heart? Let it be known, brethren, let it be done, that ye may be able to be healed. For it is told in many other places of Scripture ; especially in the famous place, the Psalmist,
I forifI would have given it. He said
Ps. 6\, singing as it were with our voice, said, Thou hadst
16' 1 ' desired a sacrifice, verily
to God, if Thou hadst desired a sacrifice, verily
have given it, but Thou wilt not be delighted with burnt- offerings. What then ? shall we remain without offering any sacrifice ? Hear what He desireth that thou shouldest offer. He goeth on and saith, the sacrifice of God is a
troubled spirit, a bruised and contrite heart God will not despise. He healeth then the bruised in heart, for He draweth nigh unto them to heal them ; as is said in another
would
if we ' bruise our heart' by confession. 3G3
place, the Lord is nigh unto them who have bruised their vBh.
heart. Who are thev that have bruised their heart? The ------ Ps. 34 '
humble. Who are they that have not bruised their heart? i8. The proud. The bruised heart shall be healed, the puffed
up heart shall be dashed down. For for this purpose perhaps is it dashed down, that being bruised it may be healed. Let not our heart then, brethren, desire to be set upright, before it be upright. It is ill for that to be uplifted
which is not first corrected.
6. Who healeth the bruised in heart, and bindeth up their
bruises. He healeth, saith he, the bruised in heart: He healeth then the humbled in heart, He healeth them who confess, He healeth them that punish themselves, who exercise a strict judgment upon themselves, that they may
be able to feel His mercy. Such He healeth ; but their perfect healing will take place when this mortal life is passed, when this corruptible shall have put on incorruption, i Cor.
and this mortal shall have put on immortality : when there 15' 5S" shall be nothing to tempt us through the sinfulness of the
flesh : not only nothing for us to consent to, but not even
any thing to be suggested by the flesh. For now, my brethren, how many unlawful delights assail the mind ?
And although we consent to them not, so that our members are servants to righteousness, not to iniquity, yet even to
be pleased by such things, even though thou consent not, is as yet short of perfect soundness.
