Augustin is
alluding
to the Donatists.
Augustine - Exposition on the Psalms - v6
But hope which is seen is not hope ; for what a man seeth, why doth he hope
for? but if we hope for what we see not, then do we with patience wait for it. Although then our body be in some sense good, yet, so long as it is mortal because of sin, as long as it is needy, as long as it is corruptible, as long
as it is so changeable, that even for a moment it abideth not, without doubt it is such, that we must wish for its redemption, whereby it will at length cease to be such. But what will it be hereafter ? Such as the same Apostle saith
iCor. 1S. in another place, For this corruptible must put on in corruption, and this mortal must put on immortality. But even when our body shall have become such as this, a body now heavenly and spiritual, a body angel-like in its fellowship with angels, not even then will it give counsel to the soul. For the body, inasmuch as it is the body, is even beneath the soul; and every soul, however vile, is found more excellent than the most excellent body.
4. And let not this seem to you to be wonderful, that even any vile and sinful soul is better than any great and most surpassing body. It is better, not in deserts, but in nature. The soul indeed is sinful, is stained with certain defilements of lusts ; yet gold, though rusted, is better than the most polished lead. Let your mind then run over every part of creation, and ye will see that what we are saying is not
because its capacity, when amended, higher. 339
incredible, that a soul, however blameable, is yet more praise worthy than a praiseworthy body. There are two things, a soul and a body. The soul I chide, the body I praise : the soul I chide, because it is sinful ; the body I praise, because it is sound. Yet it is in its own kind that I praise the soul, and in its own kind that I blame the soul : and so in its own kind I praise the body, or blame it. If you ask me which is better, what I have blamed or what I have praised, wondrous is the answer thou wilt receive. True, I praised the one and blamed the other, yet, when asked which is better, I answer that what I have blamed is better than what I have praised. If thou wonderest at these two things,
observe the case of the two things ready to our hands, which I have already quoted, the gold and the lead. Observe: I have found fault with the gold : it is rusted : it shines not as much, it is not as clean : this lead is beautiful, as clean as can be. The former I have found fault with, the latter I have praised, and have set before you both, finding fault with the one, praising the other. After thus bestowing my blame and praise, ask me which of these is better : I shall an swer, the gold, even though rusted, is better, is better than the lead when clear. How, better, and wherefore then hast thou found fault with it ? Wherefore have I found fault with it ? Because it is not yet the gold which it can be. What can it
be? Cleansed and better. Because it hath not yet been cleansed, it is found fault with. Why hast thou praised the lead ? Because it is already so clean that it cannot be better. So you speak of the best horse and the worst man; yet thou preferrest the man thou findest fault with to the horse thou praisest. For if thou wert asked which of these two was better, thou wouldest say, ' the man,' not by deserts, but by nature. So in trades, thou speakest of a first-rate cobbler,
and findest fault with some lawyer, because he is ignorant of many laws : thou hast praised the cobbler, thou hast blamed the lawyer; yet ask which of these two is better, and the unskilled lawyer is preferred to the perfect cobbler.
Observe, my beloved, after having in so many instances praised some things, blamed others, yet when asked, we for the most part prefer what we have blamed to what we have praised. The nature of the soul is more excellent than the
z2
340 The soul divided between love of other things and of God.
Psalm nature of the body : it surpasseth it by far, it is a thing -Cx1vI' spiritual, incorporeal, akin to the substance of God. It is somewhat invisible, it ruleth the body, moveth the limbs,
guideth the senses, prepareth thoughts, putteth forth actions, taketh in images of countless things; who is there, in short, beloved brethren, who may suffice for the praises of the soul ? And yet such is the grace given to it, that this man saith, Praise the Lord, O my soul. Who can praise
spreading thou praiseth.
'
If he said, praise thyself,' perchance it would fail :
God ?
he saith, praise God. Endeavour with the affection of love, still thou wilt fall short in His praise. Better is it for thee to fall short in praising God, than to go forward in praising thyself. For when thou praisest God, and unfoldest not what thou wouldest, thy thought spreads inwardly, its very
maketh thee more able to contain Him Whom
5. Who then is as began to say, who saith, Praise the Lord, my soul? It not the flesh that saith it. Let the body be angel-like, still inferior to the soul, cannot give advice to its superior. The flesh when duly obedient the handmaid of the soul the soul rules, the body obeys the soul commands, the body performs how then can the flesh give this advice to the soul Who then
who saith, Praise the Lord, my soul? We find nothing more in man than flesh and soul the whole man consists of this, of body and soul. Is then perchance the soul herself, who saith to herself, and in manner commandeth herself, and exhorteth and asketh herself? For through certain passions in one part of her nature she
wavered but in another part, which they call the reasonable mind, the wisdom whereby she thinks, clinging to God, and now sighing towards Him, she perceives that certain inferior parts of her are troubled by worldly emotions, and by certain excitement of earthly desires, betake them to outward things, leaving God Who within so she recalleth herself from things outward to inward, from lower to higher, and says, Praise the Lord, my soul. What pleaseth thee in the world what there which thou
wishest to praise what that thou wishest to love Whithersoever thou turnest thyself with thy corporeal senses,
?
it,
?
;
it
?
it is
is
O
O
:
is
it :
;
a
a
is it
;
?
is ;
O
I is
Man should obey God, rule his body. 341
there meeteth thee the sky, meeteth thee the earth; what Ver. thou lovest on earth, is earthly ; whatever thou lovest even in :-- the sky, is corporeal. Every where thou lovest, and every
where thou praisest: how greatly is He to be praised, Who
made these things which thou praisest ! Now then thou
hast long lived in the midst of engagements, and hast been battered by various desires, so that thou art wounded, and bearest the mark of their blows : thou hast been distracted between many loves, ever disquieted, never free from care; concentrate thyself within thyself ; whatever before pleased
thee without thee, seek now Who was its Author. For instance, there is nothing better on earth than this and that;
gold, for example, or silver, or animals, or trees, or beautiful places, or the whole earth together. What is there in
the sky better than sun, moon, and stars? or consider if
you will the whole heaven together. All these things together are very good ; for God made all things very Gen. I, yood. On all sides is the beauty of the work, which com- mendeth to thee the Maker. Thou admirest the workman
ship, love the Worker. Be not taken up with that which is made, and withdraw from Him Who made it. For these things with which thou art taken up, He made beneath thee, Who made thee beneath Himself. If thou cling to Him Who is above thee, thou wilt trample under thee what is below thee: if thou withdraw thyself from Him that is above thee, these things will be turned into punishment for thee. For this is the case, my brethren ; man received a body to be servant to him, having God as his Lord, his body as his servant : having above him his Creator, beneath him that which was created below him; while the reason able soul, set in a sort of middle ground, had a law laid upon to cling to Him Who above to rule that which below it. It cannot rule that which below unless be
ruled by Him that better than it. If be drawn away by what beneath has abandoned Him Who better than it. It can no longer rule what did rule, because
would not be ruled by Him, Who used to rule it. Now then let return, let praise. The soul itself giveth itself counsel from the light of God by the reasonable mind, whereby conceiveth the wisdom fixed in the everlasting
it
it it is
it,
it
it, is it
it
it
is
it
is it,
it,
is
is
342 We must praise God as we can.
Psalm nature of its Author. It readeth there of somewhat to be ? iClvl" feared, to be praised, to be loved, to be longed for, and
sought after : as yet it graspeth it not, it comprehendeth it not ; it is, as it were, dazzled with brightness ; it has not strength to abide there. Therefore it gathers itself, as it were, into a sound state, and saith, Praise the Lord, O my soul.
6. And what is the case, brethren ? Do we not praise the Lord? Do we not daily sing our hymn? Daily doth not our mouth sound, our heart utter, according to our measure, the praise of God? And what is it which we praise ? Great is that which we praise, but that wherewith we praise as yet is weak. When doth he who praiseth fully reach the excellence of Him he praiseth ? Behold a man standeth up, he singeth unto God at great length, and often his lips are moving in song, while his thoughts are flitting through I know not what desires. Our mind then stood up, as it were, to praise God; our soul the while was drifting hither and thither amid divers desires or anxieties of business. The mind, as it were, from above observeth drifting hither and thither, and turning, as were, to its disquiet in its anxieties, saith, Praise the Lord, my soul. Why
busiest thou thyself in other things Why art thou taken up with anxiety about things of earth, and of this life Stand with me, and praise the Lord. And then the soul, weighed down, as were, and unable to stand up as is
ver. 2. fitting, answereth the mind, will praise the Lord in my life. What is, in my life Because now am in my death. Therefore first encourage thyself, and say, Praise the Lord,
'',
Cor. 5,
my soul. Thy soul answereth thee, do praise so far as can, slightly, poorly, weakly. Wherefore Because, while we are in the body, we are absent from the Lord. Wherefore
thus praisest thou the Lord, not perfectly, not stedfastly
Wiad. 9, Ask Scripture: for the corruptible body presseth down the
15-
soul, and the earthly tabernacle weigheth down the mind that museth upon many things. Take me away the body that presseth down the soul, and praise the Lord take me away the earthly tabernacle that weigheth down the mind that museth upon many things, that from
many things may concentrate myself to one, and praise the
I
I
:
it,
2
1
O
I ? it
?
?
?
I
IO
?
1
it
it
The true difference between man and man, their end. 343
Lord : but, as long as I am thus, I cannot, I am weighed down. What then ? Wilt thou be silent, and not praise the
life.
Ve<<. '---
we say, Thou art my hope ; but my portion, not here, but, in
the land of the living: for this is the land of the dying:
we pass from hence; but it makes a difference whither.
For both the evil man is a wanderer here, and the good man
is a wanderer here. For it is not that the good passeth away,
or the evil abideth here ; or that the evil passeth away, and
the good remaineth here : both pass away, but not both to
one end. There were two men : a beggar full of sores, lying Lukei6, at the rich man's gate; and a rich man, clothed in purple 19'&c' and fine linen, faring sumptuously every day : both were
here; both passed away from hence; but not both to the
same place : different places receive them, because different
deserts bring them thither. The beggar passed into Abra
ham's bosom, the rich man passed into the torments of hell.
In body they were neighbours upon earth ; one in the house,
the other at the gate : after death they were so widely severed, that Abraham saith, between us and you there is
a great gulph fixed. Therefore, brethren, since faith feed?
us here, but our life is not perfect, save that which is promised to us, here we have groans, here temptations, here
straits, here sorrows, here dangers ; there our soul shall
praise God as He is to be praised; according to what is said
in another Psalm, Blessed are they who dwell in Thy house, Ps. 84,4. they shall be alway praising Tliee: when our whole busi
ness will be merely praise. But when will this be ? In my life. Now what has it ? It might answer thee, ' My death. ' Whence, ' My death ? ' because 1 am absent from the Lord. For if to cling to Him is life, to depart from Him is death. But what comforteth thee? Hope. Now thou livest in hope : in hope praise, in hope sing. Thy death is from the sadness of this life, thou livest in hope of a
future life. / will praise, saith he, my God in my life.
Iou praise thy Lord ? 8. And how wilt th
/ will praise the Lord in my
7. What is, in my life? Thou art my hope here. Here Ps- 1*2,
Lord perfectly ?
/ will sing unto have my being. WhIat sort of praise
my God, as long as
is this, / will sing unto my God as long as
Behold, my brethren, what sort of being this will be ; where
have my being?
344 We should seek the help, not of man, but of God.
Psalm there will be everlasting praise, there will be also everlasting --lTI' being. Behold, now thou hast being: dost thou sing unto God as long as thou hast being ? Behold, thou wast singing,
and hast turned thyself away to some business, thou singest no longer, yet thou hast being : thou hast being, yet thou singest not. It may be also thy desire turneth thee to somewhat; not only dost thou not sing, but thou even offendest His ears, yet thou hast being. What praise will that be, when thou praisest as long as thou hast being ?
I
any time when he will not be ? Nay, rather, that long will
But what meaneth, as long as
have being? Will there be
be everlasting, and therefore it will be truly long. For whatever hath end in time, however prolonged it is, is yet not
long.
I will sing unto God as long as
9. Meanwhile it is well: thou shalt praise God in thy life,
thou singest hereafter to thy God as long as thou hast being. It is well : whatever thou reliest on here, hope in Him. Let not hope desert us here, in this pilgrimage and trial, amid these wickednesses and snare of our enemy, while the temptations of the world roar around us on all sides, while we are set in the midst of toils and distresses on all sides,
ver. 3. What then shall we do? Hear what followeth. Put not your trust in princes. Brethren, here we receive a mighty task ; it is a voice from heaven, from above it soundeth to us. For now through some kind of weakness the soul of man, whensoever it is in tribulation here, despaireth of God, and chooseth to rely on man. Let it be said to one when set in some affliction, 'There is a great man, by whom thou may est be set free ;' he smileth, he rejoiceth, he is lifted up. But if it is said to him, ' God freeth thee,' he is chilled, so
to speak, by despair. The aid of a mortal is promised, and thou rejoicest; the aid of the Immortal is promised, and art thou sad ? It is promised thee that thou shalt be freed by one who needeth to be freed with thee, and thou ex- ultest, as at some great aid : thou art promised that Liberator, Who needeth none to free Him, and thou despairest, as though it were but a fable. Woe to such thoughts : they wander far; truly there is sad and great death in them. Approach, begin to long, begin to seek and to know Him by Whom thou wast made. For He will not leave His
I
have being.
Man cannot even help himself, 3J5
work, if He be not left by His work. Turn thee then to Ver. Him, to Whom thou sayest, / will praise the Lord in my ------
I
For the Psalmist warneth us as one filled with the Spirit,
life, J will sing unto my God as long as
have being.
and saith, as to men far distant and wandering, and not only not willing to praise God, but not as yet hoping in God, Pat not your trust in princes, nor in the sons of men, in whom is no salvation. In one Son of man alone is there salvation, and in Him, not because He is the Son of man, but because He is the Son of God ; not on account of that which He took of thee, but of that which He retained in Himself. In no man then is there salvation, for even in
Him there is salvation only because He is God, Who is over Rom. 9, all, God blessed for ever. Of Christ is said, Of whom accord-5'
ing to the flesh Christ came. Of whom ? Of the Jews, of
the fathers in Christ according to the flesh : but is Christ entirely that which He is according to the flesh? No: for neither according to the flesh is He over all, God blessed for
ever. Therefore in Him is salvation, for salvation is the Lord's.
For another Psalm saith, Salvation is the Lord's, and Thy Ps. 3, 8. blessing is upon Thy people. And without cause do men claim
to themselves to give salvation. Let them give it to themselves.
Reply to the proud man, Thou boastest in that thou sayest
that thou givest me salvation : give it to thyself: see whether
thou hast it; considering well thy frailty, thou seest that
thou hast it not yet. Therefore bid me not look for it from
thee, but look thou for it with me. Put not your trust in princes, nor in the sons of men, in whom is no salvation.
Behold, certain princes* come forth I know not whence,
and say, I baptize, and what I give is holy : if thou receive
from another, thou hast received nothing; if thou receivest
from me, thou hast received something. O man, O prince, wishest thou to be among the sons of men, and among the princes in whom is no salvation? Have I therefore salvation, because thou givest ? Is what thou givest thine own ? Or
is it true that thou givest it? or can we say that thou givest
it? So the pipe may say, that it giveth water; so too may
the gutter say, that it itself runs ; so too may the usher1 say, 'praco. that he setteth free. In the water I regard the fountain,
* St.
Augustin is alluding to the Donatists.
346 nor save himself from death.
Psalm in the voice of the usher I recognise the judge. Verily CxlvI' thou shalt not be the author of my salvation : He shall be, on Whom I can rely: of thee I am uncertain. If thou art not presumptuous, not only am I uncertain about thee, but thou art also about thyself. From Him then is my salvation, Who is over all, for salvation is the Lord's. Thou art amongst the sons of men, amongst the princes; but I hear
ver. 4.
the Psalm saying, Put not your trust in princes, nor in the sons of men, from whom is no salvation.
10. Looking to the multitude of men, what are these sons of men ? Wilt thou know what they are ? His breath shall go forth, and he shall return to his earth. Behold all which he saith, knowing not how long he shall say it : he threateneth, knowing not how long he shall live. On a sudden his breath shall go forth, and he shall return to his earth. Shall it be when he wisheth that his breath shall go forth ? It shall go forth, and shall go forth when he wisheth it not, and when he knoweth not he shall return to his earth. When the breath goeth forth, the flesh shall return to the earth. But because it was flesh that thus spake ; (for none would say, Rely on me, and I will give to thee, save they to whom it is said that they are flesh :) his breath shall go
Pa. 37,
evilone. /beheI I
forth, and he shall return to his earth : in that day shall all his thoughts perish. Where is swelling ? where is pride ? where is boasting? But perhaps he will have passed to a good place, if indeed he have passed. For I know not whither he who spake thus hath passed. 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
I
; is
if
is
if it is
is
;? is
?
is
is
it is
; isit is
a1
if aa
I
:
is
a
a
is
a
';,
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 ?
for? but if we hope for what we see not, then do we with patience wait for it. Although then our body be in some sense good, yet, so long as it is mortal because of sin, as long as it is needy, as long as it is corruptible, as long
as it is so changeable, that even for a moment it abideth not, without doubt it is such, that we must wish for its redemption, whereby it will at length cease to be such. But what will it be hereafter ? Such as the same Apostle saith
iCor. 1S. in another place, For this corruptible must put on in corruption, and this mortal must put on immortality. But even when our body shall have become such as this, a body now heavenly and spiritual, a body angel-like in its fellowship with angels, not even then will it give counsel to the soul. For the body, inasmuch as it is the body, is even beneath the soul; and every soul, however vile, is found more excellent than the most excellent body.
4. And let not this seem to you to be wonderful, that even any vile and sinful soul is better than any great and most surpassing body. It is better, not in deserts, but in nature. The soul indeed is sinful, is stained with certain defilements of lusts ; yet gold, though rusted, is better than the most polished lead. Let your mind then run over every part of creation, and ye will see that what we are saying is not
because its capacity, when amended, higher. 339
incredible, that a soul, however blameable, is yet more praise worthy than a praiseworthy body. There are two things, a soul and a body. The soul I chide, the body I praise : the soul I chide, because it is sinful ; the body I praise, because it is sound. Yet it is in its own kind that I praise the soul, and in its own kind that I blame the soul : and so in its own kind I praise the body, or blame it. If you ask me which is better, what I have blamed or what I have praised, wondrous is the answer thou wilt receive. True, I praised the one and blamed the other, yet, when asked which is better, I answer that what I have blamed is better than what I have praised. If thou wonderest at these two things,
observe the case of the two things ready to our hands, which I have already quoted, the gold and the lead. Observe: I have found fault with the gold : it is rusted : it shines not as much, it is not as clean : this lead is beautiful, as clean as can be. The former I have found fault with, the latter I have praised, and have set before you both, finding fault with the one, praising the other. After thus bestowing my blame and praise, ask me which of these is better : I shall an swer, the gold, even though rusted, is better, is better than the lead when clear. How, better, and wherefore then hast thou found fault with it ? Wherefore have I found fault with it ? Because it is not yet the gold which it can be. What can it
be? Cleansed and better. Because it hath not yet been cleansed, it is found fault with. Why hast thou praised the lead ? Because it is already so clean that it cannot be better. So you speak of the best horse and the worst man; yet thou preferrest the man thou findest fault with to the horse thou praisest. For if thou wert asked which of these two was better, thou wouldest say, ' the man,' not by deserts, but by nature. So in trades, thou speakest of a first-rate cobbler,
and findest fault with some lawyer, because he is ignorant of many laws : thou hast praised the cobbler, thou hast blamed the lawyer; yet ask which of these two is better, and the unskilled lawyer is preferred to the perfect cobbler.
Observe, my beloved, after having in so many instances praised some things, blamed others, yet when asked, we for the most part prefer what we have blamed to what we have praised. The nature of the soul is more excellent than the
z2
340 The soul divided between love of other things and of God.
Psalm nature of the body : it surpasseth it by far, it is a thing -Cx1vI' spiritual, incorporeal, akin to the substance of God. It is somewhat invisible, it ruleth the body, moveth the limbs,
guideth the senses, prepareth thoughts, putteth forth actions, taketh in images of countless things; who is there, in short, beloved brethren, who may suffice for the praises of the soul ? And yet such is the grace given to it, that this man saith, Praise the Lord, O my soul. Who can praise
spreading thou praiseth.
'
If he said, praise thyself,' perchance it would fail :
God ?
he saith, praise God. Endeavour with the affection of love, still thou wilt fall short in His praise. Better is it for thee to fall short in praising God, than to go forward in praising thyself. For when thou praisest God, and unfoldest not what thou wouldest, thy thought spreads inwardly, its very
maketh thee more able to contain Him Whom
5. Who then is as began to say, who saith, Praise the Lord, my soul? It not the flesh that saith it. Let the body be angel-like, still inferior to the soul, cannot give advice to its superior. The flesh when duly obedient the handmaid of the soul the soul rules, the body obeys the soul commands, the body performs how then can the flesh give this advice to the soul Who then
who saith, Praise the Lord, my soul? We find nothing more in man than flesh and soul the whole man consists of this, of body and soul. Is then perchance the soul herself, who saith to herself, and in manner commandeth herself, and exhorteth and asketh herself? For through certain passions in one part of her nature she
wavered but in another part, which they call the reasonable mind, the wisdom whereby she thinks, clinging to God, and now sighing towards Him, she perceives that certain inferior parts of her are troubled by worldly emotions, and by certain excitement of earthly desires, betake them to outward things, leaving God Who within so she recalleth herself from things outward to inward, from lower to higher, and says, Praise the Lord, my soul. What pleaseth thee in the world what there which thou
wishest to praise what that thou wishest to love Whithersoever thou turnest thyself with thy corporeal senses,
?
it,
?
;
it
?
it is
is
O
O
:
is
it :
;
a
a
is it
;
?
is ;
O
I is
Man should obey God, rule his body. 341
there meeteth thee the sky, meeteth thee the earth; what Ver. thou lovest on earth, is earthly ; whatever thou lovest even in :-- the sky, is corporeal. Every where thou lovest, and every
where thou praisest: how greatly is He to be praised, Who
made these things which thou praisest ! Now then thou
hast long lived in the midst of engagements, and hast been battered by various desires, so that thou art wounded, and bearest the mark of their blows : thou hast been distracted between many loves, ever disquieted, never free from care; concentrate thyself within thyself ; whatever before pleased
thee without thee, seek now Who was its Author. For instance, there is nothing better on earth than this and that;
gold, for example, or silver, or animals, or trees, or beautiful places, or the whole earth together. What is there in
the sky better than sun, moon, and stars? or consider if
you will the whole heaven together. All these things together are very good ; for God made all things very Gen. I, yood. On all sides is the beauty of the work, which com- mendeth to thee the Maker. Thou admirest the workman
ship, love the Worker. Be not taken up with that which is made, and withdraw from Him Who made it. For these things with which thou art taken up, He made beneath thee, Who made thee beneath Himself. If thou cling to Him Who is above thee, thou wilt trample under thee what is below thee: if thou withdraw thyself from Him that is above thee, these things will be turned into punishment for thee. For this is the case, my brethren ; man received a body to be servant to him, having God as his Lord, his body as his servant : having above him his Creator, beneath him that which was created below him; while the reason able soul, set in a sort of middle ground, had a law laid upon to cling to Him Who above to rule that which below it. It cannot rule that which below unless be
ruled by Him that better than it. If be drawn away by what beneath has abandoned Him Who better than it. It can no longer rule what did rule, because
would not be ruled by Him, Who used to rule it. Now then let return, let praise. The soul itself giveth itself counsel from the light of God by the reasonable mind, whereby conceiveth the wisdom fixed in the everlasting
it
it it is
it,
it
it, is it
it
it
is
it
is it,
it,
is
is
342 We must praise God as we can.
Psalm nature of its Author. It readeth there of somewhat to be ? iClvl" feared, to be praised, to be loved, to be longed for, and
sought after : as yet it graspeth it not, it comprehendeth it not ; it is, as it were, dazzled with brightness ; it has not strength to abide there. Therefore it gathers itself, as it were, into a sound state, and saith, Praise the Lord, O my soul.
6. And what is the case, brethren ? Do we not praise the Lord? Do we not daily sing our hymn? Daily doth not our mouth sound, our heart utter, according to our measure, the praise of God? And what is it which we praise ? Great is that which we praise, but that wherewith we praise as yet is weak. When doth he who praiseth fully reach the excellence of Him he praiseth ? Behold a man standeth up, he singeth unto God at great length, and often his lips are moving in song, while his thoughts are flitting through I know not what desires. Our mind then stood up, as it were, to praise God; our soul the while was drifting hither and thither amid divers desires or anxieties of business. The mind, as it were, from above observeth drifting hither and thither, and turning, as were, to its disquiet in its anxieties, saith, Praise the Lord, my soul. Why
busiest thou thyself in other things Why art thou taken up with anxiety about things of earth, and of this life Stand with me, and praise the Lord. And then the soul, weighed down, as were, and unable to stand up as is
ver. 2. fitting, answereth the mind, will praise the Lord in my life. What is, in my life Because now am in my death. Therefore first encourage thyself, and say, Praise the Lord,
'',
Cor. 5,
my soul. Thy soul answereth thee, do praise so far as can, slightly, poorly, weakly. Wherefore Because, while we are in the body, we are absent from the Lord. Wherefore
thus praisest thou the Lord, not perfectly, not stedfastly
Wiad. 9, Ask Scripture: for the corruptible body presseth down the
15-
soul, and the earthly tabernacle weigheth down the mind that museth upon many things. Take me away the body that presseth down the soul, and praise the Lord take me away the earthly tabernacle that weigheth down the mind that museth upon many things, that from
many things may concentrate myself to one, and praise the
I
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:
it,
2
1
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IO
?
1
it
it
The true difference between man and man, their end. 343
Lord : but, as long as I am thus, I cannot, I am weighed down. What then ? Wilt thou be silent, and not praise the
life.
Ve<<. '---
we say, Thou art my hope ; but my portion, not here, but, in
the land of the living: for this is the land of the dying:
we pass from hence; but it makes a difference whither.
For both the evil man is a wanderer here, and the good man
is a wanderer here. For it is not that the good passeth away,
or the evil abideth here ; or that the evil passeth away, and
the good remaineth here : both pass away, but not both to
one end. There were two men : a beggar full of sores, lying Lukei6, at the rich man's gate; and a rich man, clothed in purple 19'&c' and fine linen, faring sumptuously every day : both were
here; both passed away from hence; but not both to the
same place : different places receive them, because different
deserts bring them thither. The beggar passed into Abra
ham's bosom, the rich man passed into the torments of hell.
In body they were neighbours upon earth ; one in the house,
the other at the gate : after death they were so widely severed, that Abraham saith, between us and you there is
a great gulph fixed. Therefore, brethren, since faith feed?
us here, but our life is not perfect, save that which is promised to us, here we have groans, here temptations, here
straits, here sorrows, here dangers ; there our soul shall
praise God as He is to be praised; according to what is said
in another Psalm, Blessed are they who dwell in Thy house, Ps. 84,4. they shall be alway praising Tliee: when our whole busi
ness will be merely praise. But when will this be ? In my life. Now what has it ? It might answer thee, ' My death. ' Whence, ' My death ? ' because 1 am absent from the Lord. For if to cling to Him is life, to depart from Him is death. But what comforteth thee? Hope. Now thou livest in hope : in hope praise, in hope sing. Thy death is from the sadness of this life, thou livest in hope of a
future life. / will praise, saith he, my God in my life.
Iou praise thy Lord ? 8. And how wilt th
/ will praise the Lord in my
7. What is, in my life? Thou art my hope here. Here Ps- 1*2,
Lord perfectly ?
/ will sing unto have my being. WhIat sort of praise
my God, as long as
is this, / will sing unto my God as long as
Behold, my brethren, what sort of being this will be ; where
have my being?
344 We should seek the help, not of man, but of God.
Psalm there will be everlasting praise, there will be also everlasting --lTI' being. Behold, now thou hast being: dost thou sing unto God as long as thou hast being ? Behold, thou wast singing,
and hast turned thyself away to some business, thou singest no longer, yet thou hast being : thou hast being, yet thou singest not. It may be also thy desire turneth thee to somewhat; not only dost thou not sing, but thou even offendest His ears, yet thou hast being. What praise will that be, when thou praisest as long as thou hast being ?
I
any time when he will not be ? Nay, rather, that long will
But what meaneth, as long as
have being? Will there be
be everlasting, and therefore it will be truly long. For whatever hath end in time, however prolonged it is, is yet not
long.
I will sing unto God as long as
9. Meanwhile it is well: thou shalt praise God in thy life,
thou singest hereafter to thy God as long as thou hast being. It is well : whatever thou reliest on here, hope in Him. Let not hope desert us here, in this pilgrimage and trial, amid these wickednesses and snare of our enemy, while the temptations of the world roar around us on all sides, while we are set in the midst of toils and distresses on all sides,
ver. 3. What then shall we do? Hear what followeth. Put not your trust in princes. Brethren, here we receive a mighty task ; it is a voice from heaven, from above it soundeth to us. For now through some kind of weakness the soul of man, whensoever it is in tribulation here, despaireth of God, and chooseth to rely on man. Let it be said to one when set in some affliction, 'There is a great man, by whom thou may est be set free ;' he smileth, he rejoiceth, he is lifted up. But if it is said to him, ' God freeth thee,' he is chilled, so
to speak, by despair. The aid of a mortal is promised, and thou rejoicest; the aid of the Immortal is promised, and art thou sad ? It is promised thee that thou shalt be freed by one who needeth to be freed with thee, and thou ex- ultest, as at some great aid : thou art promised that Liberator, Who needeth none to free Him, and thou despairest, as though it were but a fable. Woe to such thoughts : they wander far; truly there is sad and great death in them. Approach, begin to long, begin to seek and to know Him by Whom thou wast made. For He will not leave His
I
have being.
Man cannot even help himself, 3J5
work, if He be not left by His work. Turn thee then to Ver. Him, to Whom thou sayest, / will praise the Lord in my ------
I
For the Psalmist warneth us as one filled with the Spirit,
life, J will sing unto my God as long as
have being.
and saith, as to men far distant and wandering, and not only not willing to praise God, but not as yet hoping in God, Pat not your trust in princes, nor in the sons of men, in whom is no salvation. In one Son of man alone is there salvation, and in Him, not because He is the Son of man, but because He is the Son of God ; not on account of that which He took of thee, but of that which He retained in Himself. In no man then is there salvation, for even in
Him there is salvation only because He is God, Who is over Rom. 9, all, God blessed for ever. Of Christ is said, Of whom accord-5'
ing to the flesh Christ came. Of whom ? Of the Jews, of
the fathers in Christ according to the flesh : but is Christ entirely that which He is according to the flesh? No: for neither according to the flesh is He over all, God blessed for
ever. Therefore in Him is salvation, for salvation is the Lord's.
For another Psalm saith, Salvation is the Lord's, and Thy Ps. 3, 8. blessing is upon Thy people. And without cause do men claim
to themselves to give salvation. Let them give it to themselves.
Reply to the proud man, Thou boastest in that thou sayest
that thou givest me salvation : give it to thyself: see whether
thou hast it; considering well thy frailty, thou seest that
thou hast it not yet. Therefore bid me not look for it from
thee, but look thou for it with me. Put not your trust in princes, nor in the sons of men, in whom is no salvation.
Behold, certain princes* come forth I know not whence,
and say, I baptize, and what I give is holy : if thou receive
from another, thou hast received nothing; if thou receivest
from me, thou hast received something. O man, O prince, wishest thou to be among the sons of men, and among the princes in whom is no salvation? Have I therefore salvation, because thou givest ? Is what thou givest thine own ? Or
is it true that thou givest it? or can we say that thou givest
it? So the pipe may say, that it giveth water; so too may
the gutter say, that it itself runs ; so too may the usher1 say, 'praco. that he setteth free. In the water I regard the fountain,
* St.
Augustin is alluding to the Donatists.
346 nor save himself from death.
Psalm in the voice of the usher I recognise the judge. Verily CxlvI' thou shalt not be the author of my salvation : He shall be, on Whom I can rely: of thee I am uncertain. If thou art not presumptuous, not only am I uncertain about thee, but thou art also about thyself. From Him then is my salvation, Who is over all, for salvation is the Lord's. Thou art amongst the sons of men, amongst the princes; but I hear
ver. 4.
the Psalm saying, Put not your trust in princes, nor in the sons of men, from whom is no salvation.
10. Looking to the multitude of men, what are these sons of men ? Wilt thou know what they are ? His breath shall go forth, and he shall return to his earth. Behold all which he saith, knowing not how long he shall say it : he threateneth, knowing not how long he shall live. On a sudden his breath shall go forth, and he shall return to his earth. Shall it be when he wisheth that his breath shall go forth ? It shall go forth, and shall go forth when he wisheth it not, and when he knoweth not he shall return to his earth. When the breath goeth forth, the flesh shall return to the earth. But because it was flesh that thus spake ; (for none would say, Rely on me, and I will give to thee, save they to whom it is said that they are flesh :) his breath shall go
Pa. 37,
evilone. /beheI I
forth, and he shall return to his earth : in that day shall all his thoughts perish. Where is swelling ? where is pride ? where is boasting? But perhaps he will have passed to a good place, if indeed he have passed. For I know not whither he who spake thus hath passed. 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
I
; is
if
is
if it is
is
;? is
?
is
is
it is
; isit is
a1
if aa
I
:
is
a
a
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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 ?
