My brethren,
seek what is enough for God's work, not what is sufficient for your greediness.
seek what is enough for God's work, not what is sufficient for your greediness.
Augustine - Exposition on the Psalms - v6
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wherein what to be understood were, under veil, but there
may be understood though obscure. Mat. 24, Seeing then that the Gospel said to us, Watch for the coming
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for things of this life : and so prepares us for the last day. 885
that buy, as though they bought not ; and they that rejoice, Ver.
--
as though they rejoiced not; and they that weep, as though
they wept not ; and they that use this u ortd, as though they
used it not ; for the fashion of this world passeth airay. I would have you without carefulness. He that setteth all
his happiness in eating and drinking, in marrying, buying, selling, in using this world, such an one too is without carefulness; but, since he is outside the ark, woe to him
from the deluge. But he who, whether he eateth or drinketh, 1 Cor" or whatsoever he doeth, doeth all to the glory of God; who, 10 ' 31. if he have any sorrow about matters of this world, so weepeth
as within in hope to rejoice; if he have any joy in matters of this world, so rejoiceth as within in spirit to fear; who giveth himself neither to prosperity to corrupt, nor to ad versity to crush, (and this is to weep as though he wept not, and to rejoice as though he rejoiced not;) he who, if he have a wife, sympathiseth with her weakness, and payeth to her her due, rather than exacteth his own ; or, if he marrieth on account of his own weakness, doeth it rather in sorrow that he could not remain without a wife, than in joy because he has one; he who selleth because he knoweth, that, even if it remained, it could not make him happy ; he who knoweth that what he buyeth is but fleeting, and on all that he hath, though it be abundant and overflowing, presumeth not, and of what he hath sheweth mercy to him that hath not, that he too may receive what he hath not from Him Who hath all things ;--he who is such as this awaiteth in safety the last
day, because he is not outside the ark; already is he reckoned among the undecaying timbers whereof the ark is built. Let him not then fear the Lord's coming, but hope and long for it. For to him He will come, not to inflict punishment, but to end his troubles. And this is accomplished longing for that city. What the Gospel then warned us to do, is fulfilled by longing for that city, whereof the Psalm singeth : so doth the Gospel accord with this Psalm.
by
5. Now let us hear what city it is that the Psalm singeth of. Let us hear, and let us sing: our joy, when we hear, is a song to our God. For we sing not only when with voice and lips we sound forth a song ; there is an inward song too, for there is One Whose Ears are within. We sing
VOL. 71. c c
386 The restoration of Jerusalem a type of the life to come.
Psm. m with the voice, to arouse ourselves ; we sing with the heart, tWln to please Him. The Psalm is called 'a Psalm of Haggai LX. X. and Zacharias. ' Haggai and Zacharias were prophets, and
ver. 12.
they were prophets during the captivity of that Jerusalem, which bore on earth the shadow of a certain city in heaven. Being then in the captivity of that city in Babylon, these prophets prophesied the restoration of Jerusalem ; they pro phesied that the people should be freed from captivity, and that a new city should arise by the restoration of the old. We know what this captivity we truly know our own state as wanderers. For in this world, in these present tribulations of the world, in the manifold crowd of offences, we, in manner, are groaning in captivity but we shall be lifted up our new city foretold to us, destined to be equal to the old. For after their prophesying too, the event happened visibly, so that the whole was unfolded, which was needed to fulfil the foreshadowing. Jerusalem was restored after seventy years of captivity. Thus, by these seventy years, does Jeremiah mark out by the number seven the whole course of time for these days of ours, as ye know, advance in sevens, they go and return. After seventy years then, when Jeremiah promised that the city Jerusalem should be restored, came to pass that therein too was set forth an image of things to come was set forth to us, that after this whole course of time, which signified by the number seven, that city of ours will be in eternity, in one day. For in that dwelling time rolls not on, for the dweller passeth not away. The prophets, seeing this in spirit, saw the heavenly, spake of the earthly. But they said of the latter, what might guide to the former: and all the things which were done in time, in bodily movements, in acts of men, were signs and fore-announcements of things to come.
6. Let us now hear that city sung of, and lift up ourselves to it. For the Spirit of God commendeth much to us, shedding into us the love of that we sigh unto and groan in our wanderings, and long to reach it. Let us love
the very love walking. Behold, let us love from the hallowed mouth, from the mouth prophetic speaking by the Spirit of God Praise in unison, Jerusalem, thy God. Abiding yet in captivity, they behold those flocks, or rather,
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Praise of God the one employment of that life. 387
the one flock of all its citizens, gathered from all sides Ver.
12'
into that city; they see the joy of the mass, now after threshings and winnowings placed in the garner, fearing nothing, suffering no toil nor trouble; and, as yet abiding here, in the midst of the threshing they send forward their
joy of hope, and pant for joining as were their hearts to the Angels of God, and to that people which shall abide with them in joy for ever. Praise in unison, Jerusalem,
thy God. For what wilt thou then do, Jerusalem Surely toil and groaning will pass away. What wilt thou do? wilt thou plough, or sow, or plant vines, or make voyages, or trade What wilt thou do Will still be thy dnty to be engaged in the works thou now doest, good though they are, and spring from mercy Consider thy numbers, consider on all sides thy company see whether any hungers, for thee to give bread to see whether any thirsts, for thee to give cup of cold water to; see whether any a stranger, for thee to take in see whether any
sick, for thee to visit see whether any at strife, for thee to reconcile him see whether any dying, for thee to bury him. What then wilt thou do? Praise in unison, O Jerusalem, thy God. Behold, this thy business. As wont to be said in inscriptions, 'Use and be happy*. ' Praise in unison, Jerusalem, thy God.
7. Be ye Jerusalem remember of whom said, Lord, p>>. 73, in Thy city their image Thou shall bring to nought. These
are they who now rejoice in such pomps among them are
they who have not come hither to-day because there a
show. To whom giftb? to whom loss? or why gift? why a loss? For not they only who exhibit such shows are smitten with loss, but with much greater loss are they smitten who delight in gazing on them. The former have their chest drained of its gold, the latter
have their breast robbed of the riches of righteousness. Most of the exhibitors of shows have to mourn for selling their estates how ought the sinners to mourn, for losing their souls Was then for this that the Lord cried out
Utere felir. ' This and other like
expressions seem from Morcelli, Opera
Epigraphies, voI. 415. to haTe been
nsnal in inscriptions upon cups and like rally gift,' also used in special works of art, probably when given as sense for show of gladiators. '
presents,
A play on the doable meaning of
the word munus,' which meaning lite-
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888 We should pray for those who neglect the life to come,
Psalm on the Lord's Day, ' Watch ye,' that to-day men should CxI'v"' watch in this way. I beseech you, ye citizens of Jerusalem,
I beseech you by the peace of Jerusalem, by the Redeemer, the Builder, the Ruler of Jerusalem, that ye address your
to God for them. May they see, may they feel, that they are trifling ; and, intent as they are on the sights which please them, may at length look on themselves, and be displeased. For in many we rejoice that this has already been done : and once we too sat there and were mad : and how many think we now sit there, who shall yet be, not only Christians, but also Bishops ! From what is
past, we conjecture what is to be : from what has already been done, we announce beforehand what God will do. Let your prayers be wakeful, ye groan not for nothing. Certainly they who have already escaped, praying for those who are still in danger, because they too having been among those in danger, are heard ; and God shall drag His people out of the captivity of Babylon ; by all means He shall redeem and deliver them, and the number of the saints
who bear the image of God shall be perfected. They shall not be there, whose image in His city God shall spurn and bring to nought, because they too in their city, that is in Babylon, have brought His image to nought. There shall be the people praising the Lord, whom now the Spirit of prophecy foreseeth, and bids us exult in hope, and long for the reality. Praise in unison thy God, O Jerusalem : praise
thy God, O Sion. Praise in unison, because thou con- ' onom. sistest of many : praise, because thou hast been made one1. iCor. 1o, We being many, saith the Apostle, are one in Christ. As
then we are many, we praise in unison; as we are one, we
praise. The same are many and one, because He in Whom ? unum. they are one* is ever One3,
wherefore, saith this Jerusalem, do I praise in unison the Lord, and, as Sion, praise my God? Jerusalem is the same as Sion. For different reasons has it the two names. Jerusalem meaneth 'visions of peace;' Sion meaneth
4 speco- ' watching4. ' See whether these words do not sound like
i^pecta- sights3; that the Gentiles may not think that they hare
unua.
g
cola,
siglus and we have none. Sometimes after the theatre or amphitheatre breaks up, when the crowd of lost ones begins to be vomited forth from that den, sometimes, retaining in
prayers
who pity us for losing the pleasures of this world. 389
their minds images of their vain amusements, and feeding Ver. their memory with things not only useless but even hurtful, 12' la" rejoicing in them as if they were sweet, while they are really deadly ; they see often, it may be, the servants of God pass
by, they recognise them by their garb or head-dress, or they
know them by sight0, and they say to one another, or in wardly, ' Wretched people, how much they lose I' Brethren,
let us return their good will (for they do mean it well) with prayers to the Lord. They wish us well; but he that Pt. 1),s. loveth iniquity, hateth his own soul. If he hateth his own
soul, how shall he love my soul ? Yet with a perverse, and empty, and vain good will, if indeed it may be called good will, they grieve that we lose what they love : let us pray that they lose not what we love. Behold of what character that Jerusalem is to be which he exhorteth to praise, or rather foreseeth will praise. For the praises of that city, when we shall see and love and praise, will not need to be urged on and stirred up by the voice of prophecy; but the Prophets now say this, to drink in as far as while
they remain in this flesh they can, the future joys of the blessed, and then giving them forth into our ears, to arouse in us love of that city. Let us burn with longing, let us not be slothful in spirit.
9. But see of what character that Jerusalem is to be, which is to praise God, and how it is to praise; in a sort of perfection of bliss. Praise in unison, saith he, O Jeru salem, the Lord; praise thy God, O Sion. And, as though it said, how shall I be safe to praise? he saith, for He hath
made strong the bars of thy gates. Observe, brethren. He
saith, He hath made strong the bars of thy gates. The ver. 13. making bars strong is not for open gates, but shut ones, wherefore most manuscripts read, He hath made strong
the 'bolls of thy gates. Observe, beloved. He biddeth 1 seras.
Jerusalem when closed in to praise the Lord. We praise
in unison now, we praise now; but it is amid offences.
Many where we wish not, enter in : many though we wish it
not, go out: therefore offences are frequent. And because Mat. 24,
iniquity hath abounded, saith the Truth, the love of many 12" waxeth cold: because men come in whom we cannot discern,
c There is a better reading in some Mss. : forte" for fronte, ' or they happen to know them. '
390 Explanation of the Parable
Psalm because men go out whom we cannot retain. Wherefore is <jxlVU- this ? Because not yet is there perfection, not yet is there
the bliss that shall be. Wherefore is this ? Because as yet it is the threshing-floor, not yet the garner. What there fore will be then, save no fear that aught of this kind will
Mat. 25, 1-- 13'
For praise in unison, O Jerusalem, the Lord; praise thy God, O Sion : for He hath made strong the bars of thy gates. He hath made strong. He said not only, He hath set, but, He hath made strong the bars of thy gates.
Let none go out, let none come in. Let none go out, we rejoice: let none come in, we fear. Nay, fear not this: when thou hast entered it will be said : only be thou in the number of virgins, who carried their oil with them.
10. For those virgins signify souls. For there were not really five, but among those five are thousands. For in the number five are understood thousands, not only of women but of men : for either sex is called woman, because they are the. Church: and either sex, that is, the Church, is
happen?
2Cor. 1l, called a virgin. / have espoused you to one husband, that
2-
J may present you as a chaste virgin to Christ. Few have virginity in the flesh : all ought to have in heart. Virginity of the flesh is a body unsullied; virginity in heart is a faith uncorrupted. The whole Church therefore is called ' a Virgin,' and, in the masculine gender, ' the people of God,' and, ' one people,' and ' a single people,' and ' one
Church,' and ' one dove :' and in this virginity are thou sands of saints. The five virgins therefore signify all souls that are to enter into the kingdom of God, not without reason expressed by the number five, for the senses of the body known to all are five. For by five doors entereth every thing through the body into the soul : either by the eye entereth what thou lookest after amiss, or by the ears, or
by the smell, or by the taste, or by the touch. Whosoever hath admitted nothing that corrupteth by these five gates, is reckoned among the five virgins. Corruption is admitted through unlawful desires : but what is lawful and what not, the books of Scripture fully tell. Thou must then be among these five virgins : so shalt thou not fear that which is said, ' Let none enter:' for this is said, and shall be fulfilled; but it will be when thou hast entered; none shall shut the door
of the wise and foolish virgins. 391
against thee, but when thou hast entered, the gates of Ver. Jerusalem shall be shut, and the bars of its gates be made ------ strong. For if thou choosest either not to be a virgin in
heart, or, though a virgin, among the foolish virgins, thou
shalt remain outside, and knock in vain.
11. Who are the foolish virgins? They also are five:
who, but they who have indeed continence of the flesh,
so as to avoid the corruptions which come from all the senses, which I just enumerated ? They avoid, so to speak,
the corruptions which come from all sides; yet they bear
not their good in their consciences before the eyes of God,
but desire to please men therewith, and follow the judg
ment of others. They hunt after the good opinions of the multitude ; they are of little value to themselves, while they
desire to be dear to those who see them : their own conscience sufficeth them not. Rightly do they carry no oil with
them. For oil is the state of glory itself, on account of its brightness and splendour. But what saith the Apostle ? Behold the wise virgins carrying oil with them : but let Gal. 6,4. every man prove his own work, and then shall he have glory
in himself alone, and not in another. These then are the wise virgins. But the foolish light indeed their lamps, that is, their works seem indeed to shine; but they shall fail and be extinguished, because they are not fed with oil from within. And while the Bridegroom tarrieth, they all sleep: for both sorts of men fall asleep in death, both the foolish and the wise ; while the Lord delayeth His coming, they sink into this bodily, visible death, which all Christians know that Scripture describes by sleep: as the Apostle said of them that were sick, For this cause many are weak and sickly among you, and many sleep. By sleep, he meaneth, die. But, lo, the Bridegroom shall come, and all shall rise, but not all shall enter. The works of the foolish virgins shall fail, because they have not the oil of conscience : nor shall they find from whom to buy, what their flatterers used to sell to them. For they are mocking, not grudging, who say to them, Go and buy for your selves. For the foolish had begged of the wise, and had said to them, Give us oil, for our lamps are gone out. What said the wise ? Lest perhaps there be not enough for us and
1 Cor. ' 30"
392 We must seek mercy by shewing mercy,
Psalm you, go rather to them that sell, and buy for yourselves. cxi. vii. "ph is was m facl remin<ling tbem, ' What do they now profit you, from whom ye were wont to buy flattery ? ' And while they were going, Scripture saith, the others went in, and the door was shut. While they are going in heart, while they are thinking on these things, while they, putting off from them their former purpose, are recalling back their past deeds, they, as it were, are going to them that sell : and
they find not others to aid them, they find not then to praise them those by whom they were wont to be praised, and to be roused, as they thought, to good works, not by the
of a good conscience, but by the incitement of another's tongue.
12. Those words too, lest perchance there be not enough for us, are said with great humbleness of thought. For the oil which we bear in our consciences is our judgment of
our own character, and it is difficult for a man to judge
perfectly concerning himself. My brethren, however much Phil. 3, a man advance, however much he reach forth unto those '''' things which are before, and forget those things which are
behind, if he once say to himself, ' It is well,' there cometh forth a rule from the storehouse of God ; it examineth him
strength
and who shall boast that he hath a pure heart, who shall boast that he is clean from sin? But what Jart. 2, saith Scripture, Judgment without mercy to him who hath
shewed no mercy. However much progress thou makest, thou must hope in mercy. For if justice without mercy be brought forth, in any one it will find what it may condemn. And what Scripture comforteth us? That which exhorteth us to shew mercy, that we be altogether frequent in giving what we have beyond our needs. For we have many superfluities, if we keep nothing but what is necessary ; for if we seek empty vanities, nothing is enough.
My brethren,
seek what is enough for God's work, not what is sufficient for your greediness. Your greediness is no work of God. Your self, your body, your soul, this is all God's work. Enquire what is enough for them, and thou shalt see how little it is. Two pieces of money were enough for the widow to shew mercy with: two pieces of money were enough to buy the Kingdom of God. What is enough for
accurately,
and forgiveness by forgiveness. , 393
the giver of shows to clothe them that fight with wild beasts ver.
so often ? See that not only is it little which is enough for yourselves, but neither doth God Himself require much from thee. Find out how much He hath given thee, and take of that what is enough : all other things which remain as superfluities are the necessaries of others. The superfluities of the rich are the necessaries of the poor. Thou possessest what belongs to others, when thou possessest more than thou needest.
13- .
13. If then thou doest deeds of mercy of this kind, and specially that which costeth thee nothing, namely, forgive <<<<Matt. 6, we forgive, (wherein thou spendest nought but charity, 12' which groweth in the spending,) if thou doest, I say, and
art fervent in these good works of mercy,
works themselves will be needless then, because then there
will be no one miserable, to whom mercy may be shewn,)
thou wilt await in safety the judgment, in safety not so
much on account of thy righteousness, as on account of the mercy of God, because thou too hast first shewed mercy.
For judgment without mercy to him that hath shewed no Jam. 2, mercy: and mercy rejoiceth against judgment. Think13. not, brethren, that then He is not just when He sheweth
us no mercy, or that He departeth from the standard of His
justice. Both when He condemneth, He is just, and when
He sheweth mercy, He is just. For what so just as to
repay mercy to one who sheweth it first? What so just, as
that in what measure ye mete, it be measured to you again ? Matt. 7, Give to thy brother in need. What brother? To Christ. 2,
If then because in giving to thy brother, thou givest to Christ, and in Christ to God, Who is over all, blessed for Rom. 9, ever ; God hath willed to need at thy hand, and dost thou5-
hold thy hand back ? Certainly thou stretchest out thine
hand, and askest of God : hear then the Scripture ; let not Ecclm. thine hand be stretched out to receive, and shut when thou*'31' shouldest give. God willeth that somewhat be spent upon
Him, of that which He hath given. For what givest thou,
which He gave not? For what hast thou, which thou hast 1 Cor. 4, not received ? or rather, not to say to God, dost thou give 7"
aught to any one of what is thine own ? Of His thou givest Who biddeth thee give. Prefer to spend rather than to seize.
(which good
394 None can attain or fall away after the end of this life.
Psalm If then thou doest this, and in true humility sayest of that
crlYn. oil, lest haply there be not enough for us, then thou
enterest in, and the door is shut. Hear the Apostle saying
l Cor. *, so: to me it is a very small thing to be judged of you.
3'
For how can ye judge my conscience? How can ye examine with what mind I do what I do? How far can men judge of their neighbour? Surely a man can judge better about himself: but better can God judge about a man, than the man about himself. If then thou shalt have been such as this, thou shalt enter, thou shalt be among the five virgins ; the other foolish ones shall be shut out. For this thou hast in the Gospel. The door shall be shut, and they shall stand and cry, Open unto us, and it shall not be opened: for He hath made strong the bars of thy
gates: He hath made strong, saith he, the bars of thy gates: now thou art safe: in safety praise: praise without end. Firmly are thy gates shut : no friend goeth out: no enemy cometh in. He hath made strong the bars of thy gates.
14. He hath blessed thy children within thee. They roam not without, they wander not; within they rejoice, within they praise, within they are blest: within they no longer are in travail, for now they give not birth to any. They are sons, they are holy. These holy sons, now praising and rejoicing, their mother, love, has already travailed with and given birth to ; they are shut within, because love has gathered them. Hear love travailing with them : for the Apostle Paul, filled with love, having not only a father's but a mother's heart toward his sons, saith, My children, of whom I travail in birth again. When Paul travailed in birth with them, it was love that travailed in birth; when love travailed in birth with them, it was the Spirit of God
Gal. 4, 19"
Rom. 5, that travailed : for the love of God is shed abroad in our
5-
hearts, by the Holy Ghost, Which is given unto us. Let Him then gather whom He has travailed in birth with, and brought forth. Now the sons are within, they are safe. They have flown from the nest of fear, they have flown to the heavenly places, they have flown to everlasting abodes: they fear no longer any thing temporal.
15. He hath blessed thy children within thee. Who? He Who hath set peace as thy borders. How ye all exult !
The loveliness of the peace of God. 395
Love peace, my brethren. Greatly are we delighted, Vrr.
13'
What was it that shouted in you? The love of peace. What have I shewn to your eyes ? Wherefore shout ye, if ye love not ? Wherefore love ye, if ye see not ? But peace is invisible. What eye is there that hath seen her, so as to love her? Yet would ye not shout, if ye loved not. These are the shows which God exhibiteth of things invisible. With how great beauty hath the perception of peace smitten your hearts ! Why should I go on to speak of peace, or of
when the love of peace crieth from your hearts. How
I had said nothing : explained nothing: I but read the verse, and ye shouted.
greatly doth it delight you !
I had
the praises of peace? Your feelings have anticipated all
I cannot attain to it :
weak. Let us all defer the praises of peace, till we come to the country of peace. There we shall praise it more fully, for we shall enjoy it more fully. If thus we love it when it is but begun in us, how shall we praise it when it is perfected ? Behold, this I say, O beloved sons, O children of the kingdom, O citizens of Jerusalem, in Jerusalem is the
vision of peace : and all who love peace are blest in her, and they enter in, when the doors are being shut, and the bars made strong. This, which when but named ye so love and esteem, this follow after, this long for: this love in your home, in your business, in your wives, in your sons, in your slaves, in your friends, in your enemies.
16. This is the peace which heretics have not. What doeth peace, while still in the uncertainties of this present region, in this pilgrimage of our mortal nature? wherein none is manifest to another, none can see the heart of another? What doeth peace? Itjudgeth not about things
uncertain ; it establisheth not things unknown : it is more
to believe well of a man than to suspect ill. It grieveth not, as having made a grievous error, when it thinketh well even of a bad man ; it doth grieve, as having made a deadly error, when it hath happened to think evil of a good man. ' I know not what he is; what loss is
believe that he good. If be uncertain, thou mayest be cautious, lest perchance be true yet thou mayest not condemn, as though were true. ' Thus doth peace bid
my words :
ready
I am unable :
I am too
is it
it
it
;
if I
it,
396 Refutation of the Donatists,
Psalm thee. Seek peace, she saith, and ensue it. What doth CxlVII* heresy bid? It condemneth those whom it kuoweth not; it condemneth the whole world : the whole world, it saith,
hath perished ; there is no Christian left, Africa alone re- maineth. Thou hast judged well. From what tribunal dost thou pass sentence on the whole world? In what court hath the world stood before thee ? I do not desire men to believe me, but that they believe not thee either : let Christ be believed, let the Spirit of God in the prophets be believed, let the law of Moses be believed. What said Moses of these times which were to come? To Abraham
Gen. 22, it was said, in thy seed shall all nations of the earth be blessed. Dost thou doubt what is meant by ' the seed of Abraham? ' When the Apostle hath spoken, I think thou wilt not doubt; or if thou doubtest about the Apostle too,
Jer. 6, wherefore peace, peace, when there is no peace ? What
Gal. 3, saitri the Apostle? To Abraham and his seed were the
16.
promises made. He saith not, And to seeds, as of many but as of one, And to thy seed, which is Christ. Lo, hun dreds of years before it was said to Abraham, In thy seed shall all nations be blessed. What was said hundreds of years before, and believed by one man, that we now see fulfilled. Here we read here we see it, and dost thou come athwart and refuse it? What wilt thou say? Believe not. Believe not whom The Spirit of God God speaking to Abraham And whom am to believe Thee
say not this, thou wilt say. What then dost thou say to me? This man and that have handed down. Dost thou quote this from the Gospel, from the Apostle, from the Prophets? Examine all the Scriptures: read me this from what believe for thee believe not. From whence wilt thou read This, my father, saith he, told me this, my grandfather this, my brother this, my bishop. Yes but this God said to Abraham, In thy seed shall all nations be blessed. One man heareth this, and believeth, and happeneth in many cases after many ages. When
said, believed when fulfilled, doubted This then Moses said let the Prophets speak also. Behold the barter of our purchasing. Christ hangeth on the wood behold the Price at which He bought, and so shalt thou
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isit ;
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it is
I
;;? it ;
it is
it,
is it
1 it
I ;
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;
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who narrow the pale of Salvation. 397
see what He bought. He is about to buy somewhat: what
that somewhat is as yet thou knowest not. Behold, behold -- the Price, and thou shalt see the thing. His own Blood
He shed; with His own Blood He bought; with the Blood
of the immaculate Lamb He bought ; with the Blood of the only-begotten Son of God He bought. What was bought
with the Blood of the only-begotten Son of God ? Look
still what the Price was. The Prophet said long before it
took place, They pierced My Hands and My Feet, they p>>. 22, counted all My Bones. I behold, O Christ, a mighty Price; 16.
let me see what Thou hast purchased. All the borders ofPa. 22, the earth shall remember themselves, and be turned unto2^' the Lord. In one and the same Psalm I see the Purchaser,
and the Price, and the Purchase. The Purchaser, is Christ ;
the Price, His Blood ; the Purchase, the world. Let us hear the very words of prophecy contradicting heretical
Behold the Purchase of my Lord. Wilt thou
that I read it in the Psalm ? All the borders of the earth
shall remember themselves, and be turned unto the Lord,
and all the countries of the Gentiles shall worship before
Him. Behold Him too contending, behold Him defending
the right : for the Kingdom is His, and He shall rule over pa. 22, the Gentiles. Yes, He Who bought, even Christ, not he28, who apostatised, Donatus. They shall worship. Rightly
shall all the countries of the Gentiles worship before Him. Wherefore rightly ? Because the Kingdom is the Lord's,
and He shall rule over the Gentiles. So spake Moses, so
the Prophets, and thousands of other things have they said too. Who can count the testimonies to the Church scattered throughout the whole world? Who can count them ? there are not as many heresies against the Church, as there are testimonies of the Law for the Church. What
soundeth not thus ? what verse speaketh not this ?
All cry out for the Lord's unity, because He hath made the borders of Jerusalem peace. Dost thou, O heretic, bark
against this ? Therefore is it rightly said in reference to
that city, as it is written in the Apocalypse, without are dogs. Rev. 22, Thou barkest against this. Where hast thou passed j udgment 15-
on the whole world, as I said at the beginning? on what
tribunal? Why, on the arrogance of thine own heart.
questioners.
spake
page
Ver.
398 The witness of Moses and the Prophets should suffice : Psalm A lofty tribunal, but one that shall fall. Thus spake Moses,
CxlVI1'
Jam. 2,
thus spake the Prophets, and yet they believe not, who would be thought Christians.
17. A certain rich man was tormented in hell, and longed for a drop of water from the finger of the poor man who had lain despised before his gate, because he was burned in the flames. And when this was not granted to him, because there shall be judgment without mercy to him that hath shewed no mercy; when, I say, this was not granted to him, he said to Abraham, Father Abraham, I have five brethren ; send Lazarus to tell them what 1 am suffering
Lukeie, here, that they come not also into this place of torment. And what said Abraham to him ? They have there Moses and the Prophets. And ho said, Myfather Abraham, but if one went unto them from the dead, they will repent. Then said Abraham, If they hear not Moses and the Pro phets, neither will they believe though one went unto them
from the dead. Of whom said he, they have there Moses and the Prophets? Surely of those who were yet alive, who had yet abundant time of amendment, who had not yet come into those regions of torments. They have there, he saith, those whom they may hear, Moses and the Pro phets. They believe not these, but if one went unto them from the dead they will believe. If they hear not Moses and the Prophets, neither will they believe though one went unto them from the dead. This is Abraham's statement. Abraham's statement where and whence ? From some place on high, and full of rest and happiness, which he who was being tormented in the flame lifted up his eyes and saw ;
when in his bosom, that is in his secret place, he saw the poor man in happiness and exaltation, thence was that statement made.
torem.
'"'
wherein what to be understood were, under veil, but there
may be understood though obscure. Mat. 24, Seeing then that the Gospel said to us, Watch for the coming
l
;
it
is
I ais it
it,
it : is
is
it
it it,
it
is it
;
;
for things of this life : and so prepares us for the last day. 885
that buy, as though they bought not ; and they that rejoice, Ver.
--
as though they rejoiced not; and they that weep, as though
they wept not ; and they that use this u ortd, as though they
used it not ; for the fashion of this world passeth airay. I would have you without carefulness. He that setteth all
his happiness in eating and drinking, in marrying, buying, selling, in using this world, such an one too is without carefulness; but, since he is outside the ark, woe to him
from the deluge. But he who, whether he eateth or drinketh, 1 Cor" or whatsoever he doeth, doeth all to the glory of God; who, 10 ' 31. if he have any sorrow about matters of this world, so weepeth
as within in hope to rejoice; if he have any joy in matters of this world, so rejoiceth as within in spirit to fear; who giveth himself neither to prosperity to corrupt, nor to ad versity to crush, (and this is to weep as though he wept not, and to rejoice as though he rejoiced not;) he who, if he have a wife, sympathiseth with her weakness, and payeth to her her due, rather than exacteth his own ; or, if he marrieth on account of his own weakness, doeth it rather in sorrow that he could not remain without a wife, than in joy because he has one; he who selleth because he knoweth, that, even if it remained, it could not make him happy ; he who knoweth that what he buyeth is but fleeting, and on all that he hath, though it be abundant and overflowing, presumeth not, and of what he hath sheweth mercy to him that hath not, that he too may receive what he hath not from Him Who hath all things ;--he who is such as this awaiteth in safety the last
day, because he is not outside the ark; already is he reckoned among the undecaying timbers whereof the ark is built. Let him not then fear the Lord's coming, but hope and long for it. For to him He will come, not to inflict punishment, but to end his troubles. And this is accomplished longing for that city. What the Gospel then warned us to do, is fulfilled by longing for that city, whereof the Psalm singeth : so doth the Gospel accord with this Psalm.
by
5. Now let us hear what city it is that the Psalm singeth of. Let us hear, and let us sing: our joy, when we hear, is a song to our God. For we sing not only when with voice and lips we sound forth a song ; there is an inward song too, for there is One Whose Ears are within. We sing
VOL. 71. c c
386 The restoration of Jerusalem a type of the life to come.
Psm. m with the voice, to arouse ourselves ; we sing with the heart, tWln to please Him. The Psalm is called 'a Psalm of Haggai LX. X. and Zacharias. ' Haggai and Zacharias were prophets, and
ver. 12.
they were prophets during the captivity of that Jerusalem, which bore on earth the shadow of a certain city in heaven. Being then in the captivity of that city in Babylon, these prophets prophesied the restoration of Jerusalem ; they pro phesied that the people should be freed from captivity, and that a new city should arise by the restoration of the old. We know what this captivity we truly know our own state as wanderers. For in this world, in these present tribulations of the world, in the manifold crowd of offences, we, in manner, are groaning in captivity but we shall be lifted up our new city foretold to us, destined to be equal to the old. For after their prophesying too, the event happened visibly, so that the whole was unfolded, which was needed to fulfil the foreshadowing. Jerusalem was restored after seventy years of captivity. Thus, by these seventy years, does Jeremiah mark out by the number seven the whole course of time for these days of ours, as ye know, advance in sevens, they go and return. After seventy years then, when Jeremiah promised that the city Jerusalem should be restored, came to pass that therein too was set forth an image of things to come was set forth to us, that after this whole course of time, which signified by the number seven, that city of ours will be in eternity, in one day. For in that dwelling time rolls not on, for the dweller passeth not away. The prophets, seeing this in spirit, saw the heavenly, spake of the earthly. But they said of the latter, what might guide to the former: and all the things which were done in time, in bodily movements, in acts of men, were signs and fore-announcements of things to come.
6. Let us now hear that city sung of, and lift up ourselves to it. For the Spirit of God commendeth much to us, shedding into us the love of that we sigh unto and groan in our wanderings, and long to reach it. Let us love
the very love walking. Behold, let us love from the hallowed mouth, from the mouth prophetic speaking by the Spirit of God Praise in unison, Jerusalem, thy God. Abiding yet in captivity, they behold those flocks, or rather,
:
is
it
:
O
it :
it it
it,
is,
it,
is
: it
is
if
a :
;
Praise of God the one employment of that life. 387
the one flock of all its citizens, gathered from all sides Ver.
12'
into that city; they see the joy of the mass, now after threshings and winnowings placed in the garner, fearing nothing, suffering no toil nor trouble; and, as yet abiding here, in the midst of the threshing they send forward their
joy of hope, and pant for joining as were their hearts to the Angels of God, and to that people which shall abide with them in joy for ever. Praise in unison, Jerusalem,
thy God. For what wilt thou then do, Jerusalem Surely toil and groaning will pass away. What wilt thou do? wilt thou plough, or sow, or plant vines, or make voyages, or trade What wilt thou do Will still be thy dnty to be engaged in the works thou now doest, good though they are, and spring from mercy Consider thy numbers, consider on all sides thy company see whether any hungers, for thee to give bread to see whether any thirsts, for thee to give cup of cold water to; see whether any a stranger, for thee to take in see whether any
sick, for thee to visit see whether any at strife, for thee to reconcile him see whether any dying, for thee to bury him. What then wilt thou do? Praise in unison, O Jerusalem, thy God. Behold, this thy business. As wont to be said in inscriptions, 'Use and be happy*. ' Praise in unison, Jerusalem, thy God.
7. Be ye Jerusalem remember of whom said, Lord, p>>. 73, in Thy city their image Thou shall bring to nought. These
are they who now rejoice in such pomps among them are
they who have not come hither to-day because there a
show. To whom giftb? to whom loss? or why gift? why a loss? For not they only who exhibit such shows are smitten with loss, but with much greater loss are they smitten who delight in gazing on them. The former have their chest drained of its gold, the latter
have their breast robbed of the riches of righteousness. Most of the exhibitors of shows have to mourn for selling their estates how ought the sinners to mourn, for losing their souls Was then for this that the Lord cried out
Utere felir. ' This and other like
expressions seem from Morcelli, Opera
Epigraphies, voI. 415. to haTe been
nsnal in inscriptions upon cups and like rally gift,' also used in special works of art, probably when given as sense for show of gladiators. '
presents,
A play on the doable meaning of
the word munus,' which meaning lite-
c c 2
it,
'
a
a' '
is is ; ? is; itis;
it OO
is
it ? a it :
a
i. p.
!
;
k
* '
is
it
it; ; it a
it a
is
isis O ;
?
is
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is
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a
888 We should pray for those who neglect the life to come,
Psalm on the Lord's Day, ' Watch ye,' that to-day men should CxI'v"' watch in this way. I beseech you, ye citizens of Jerusalem,
I beseech you by the peace of Jerusalem, by the Redeemer, the Builder, the Ruler of Jerusalem, that ye address your
to God for them. May they see, may they feel, that they are trifling ; and, intent as they are on the sights which please them, may at length look on themselves, and be displeased. For in many we rejoice that this has already been done : and once we too sat there and were mad : and how many think we now sit there, who shall yet be, not only Christians, but also Bishops ! From what is
past, we conjecture what is to be : from what has already been done, we announce beforehand what God will do. Let your prayers be wakeful, ye groan not for nothing. Certainly they who have already escaped, praying for those who are still in danger, because they too having been among those in danger, are heard ; and God shall drag His people out of the captivity of Babylon ; by all means He shall redeem and deliver them, and the number of the saints
who bear the image of God shall be perfected. They shall not be there, whose image in His city God shall spurn and bring to nought, because they too in their city, that is in Babylon, have brought His image to nought. There shall be the people praising the Lord, whom now the Spirit of prophecy foreseeth, and bids us exult in hope, and long for the reality. Praise in unison thy God, O Jerusalem : praise
thy God, O Sion. Praise in unison, because thou con- ' onom. sistest of many : praise, because thou hast been made one1. iCor. 1o, We being many, saith the Apostle, are one in Christ. As
then we are many, we praise in unison; as we are one, we
praise. The same are many and one, because He in Whom ? unum. they are one* is ever One3,
wherefore, saith this Jerusalem, do I praise in unison the Lord, and, as Sion, praise my God? Jerusalem is the same as Sion. For different reasons has it the two names. Jerusalem meaneth 'visions of peace;' Sion meaneth
4 speco- ' watching4. ' See whether these words do not sound like
i^pecta- sights3; that the Gentiles may not think that they hare
unua.
g
cola,
siglus and we have none. Sometimes after the theatre or amphitheatre breaks up, when the crowd of lost ones begins to be vomited forth from that den, sometimes, retaining in
prayers
who pity us for losing the pleasures of this world. 389
their minds images of their vain amusements, and feeding Ver. their memory with things not only useless but even hurtful, 12' la" rejoicing in them as if they were sweet, while they are really deadly ; they see often, it may be, the servants of God pass
by, they recognise them by their garb or head-dress, or they
know them by sight0, and they say to one another, or in wardly, ' Wretched people, how much they lose I' Brethren,
let us return their good will (for they do mean it well) with prayers to the Lord. They wish us well; but he that Pt. 1),s. loveth iniquity, hateth his own soul. If he hateth his own
soul, how shall he love my soul ? Yet with a perverse, and empty, and vain good will, if indeed it may be called good will, they grieve that we lose what they love : let us pray that they lose not what we love. Behold of what character that Jerusalem is to be which he exhorteth to praise, or rather foreseeth will praise. For the praises of that city, when we shall see and love and praise, will not need to be urged on and stirred up by the voice of prophecy; but the Prophets now say this, to drink in as far as while
they remain in this flesh they can, the future joys of the blessed, and then giving them forth into our ears, to arouse in us love of that city. Let us burn with longing, let us not be slothful in spirit.
9. But see of what character that Jerusalem is to be, which is to praise God, and how it is to praise; in a sort of perfection of bliss. Praise in unison, saith he, O Jeru salem, the Lord; praise thy God, O Sion. And, as though it said, how shall I be safe to praise? he saith, for He hath
made strong the bars of thy gates. Observe, brethren. He
saith, He hath made strong the bars of thy gates. The ver. 13. making bars strong is not for open gates, but shut ones, wherefore most manuscripts read, He hath made strong
the 'bolls of thy gates. Observe, beloved. He biddeth 1 seras.
Jerusalem when closed in to praise the Lord. We praise
in unison now, we praise now; but it is amid offences.
Many where we wish not, enter in : many though we wish it
not, go out: therefore offences are frequent. And because Mat. 24,
iniquity hath abounded, saith the Truth, the love of many 12" waxeth cold: because men come in whom we cannot discern,
c There is a better reading in some Mss. : forte" for fronte, ' or they happen to know them. '
390 Explanation of the Parable
Psalm because men go out whom we cannot retain. Wherefore is <jxlVU- this ? Because not yet is there perfection, not yet is there
the bliss that shall be. Wherefore is this ? Because as yet it is the threshing-floor, not yet the garner. What there fore will be then, save no fear that aught of this kind will
Mat. 25, 1-- 13'
For praise in unison, O Jerusalem, the Lord; praise thy God, O Sion : for He hath made strong the bars of thy gates. He hath made strong. He said not only, He hath set, but, He hath made strong the bars of thy gates.
Let none go out, let none come in. Let none go out, we rejoice: let none come in, we fear. Nay, fear not this: when thou hast entered it will be said : only be thou in the number of virgins, who carried their oil with them.
10. For those virgins signify souls. For there were not really five, but among those five are thousands. For in the number five are understood thousands, not only of women but of men : for either sex is called woman, because they are the. Church: and either sex, that is, the Church, is
happen?
2Cor. 1l, called a virgin. / have espoused you to one husband, that
2-
J may present you as a chaste virgin to Christ. Few have virginity in the flesh : all ought to have in heart. Virginity of the flesh is a body unsullied; virginity in heart is a faith uncorrupted. The whole Church therefore is called ' a Virgin,' and, in the masculine gender, ' the people of God,' and, ' one people,' and ' a single people,' and ' one
Church,' and ' one dove :' and in this virginity are thou sands of saints. The five virgins therefore signify all souls that are to enter into the kingdom of God, not without reason expressed by the number five, for the senses of the body known to all are five. For by five doors entereth every thing through the body into the soul : either by the eye entereth what thou lookest after amiss, or by the ears, or
by the smell, or by the taste, or by the touch. Whosoever hath admitted nothing that corrupteth by these five gates, is reckoned among the five virgins. Corruption is admitted through unlawful desires : but what is lawful and what not, the books of Scripture fully tell. Thou must then be among these five virgins : so shalt thou not fear that which is said, ' Let none enter:' for this is said, and shall be fulfilled; but it will be when thou hast entered; none shall shut the door
of the wise and foolish virgins. 391
against thee, but when thou hast entered, the gates of Ver. Jerusalem shall be shut, and the bars of its gates be made ------ strong. For if thou choosest either not to be a virgin in
heart, or, though a virgin, among the foolish virgins, thou
shalt remain outside, and knock in vain.
11. Who are the foolish virgins? They also are five:
who, but they who have indeed continence of the flesh,
so as to avoid the corruptions which come from all the senses, which I just enumerated ? They avoid, so to speak,
the corruptions which come from all sides; yet they bear
not their good in their consciences before the eyes of God,
but desire to please men therewith, and follow the judg
ment of others. They hunt after the good opinions of the multitude ; they are of little value to themselves, while they
desire to be dear to those who see them : their own conscience sufficeth them not. Rightly do they carry no oil with
them. For oil is the state of glory itself, on account of its brightness and splendour. But what saith the Apostle ? Behold the wise virgins carrying oil with them : but let Gal. 6,4. every man prove his own work, and then shall he have glory
in himself alone, and not in another. These then are the wise virgins. But the foolish light indeed their lamps, that is, their works seem indeed to shine; but they shall fail and be extinguished, because they are not fed with oil from within. And while the Bridegroom tarrieth, they all sleep: for both sorts of men fall asleep in death, both the foolish and the wise ; while the Lord delayeth His coming, they sink into this bodily, visible death, which all Christians know that Scripture describes by sleep: as the Apostle said of them that were sick, For this cause many are weak and sickly among you, and many sleep. By sleep, he meaneth, die. But, lo, the Bridegroom shall come, and all shall rise, but not all shall enter. The works of the foolish virgins shall fail, because they have not the oil of conscience : nor shall they find from whom to buy, what their flatterers used to sell to them. For they are mocking, not grudging, who say to them, Go and buy for your selves. For the foolish had begged of the wise, and had said to them, Give us oil, for our lamps are gone out. What said the wise ? Lest perhaps there be not enough for us and
1 Cor. ' 30"
392 We must seek mercy by shewing mercy,
Psalm you, go rather to them that sell, and buy for yourselves. cxi. vii. "ph is was m facl remin<ling tbem, ' What do they now profit you, from whom ye were wont to buy flattery ? ' And while they were going, Scripture saith, the others went in, and the door was shut. While they are going in heart, while they are thinking on these things, while they, putting off from them their former purpose, are recalling back their past deeds, they, as it were, are going to them that sell : and
they find not others to aid them, they find not then to praise them those by whom they were wont to be praised, and to be roused, as they thought, to good works, not by the
of a good conscience, but by the incitement of another's tongue.
12. Those words too, lest perchance there be not enough for us, are said with great humbleness of thought. For the oil which we bear in our consciences is our judgment of
our own character, and it is difficult for a man to judge
perfectly concerning himself. My brethren, however much Phil. 3, a man advance, however much he reach forth unto those '''' things which are before, and forget those things which are
behind, if he once say to himself, ' It is well,' there cometh forth a rule from the storehouse of God ; it examineth him
strength
and who shall boast that he hath a pure heart, who shall boast that he is clean from sin? But what Jart. 2, saith Scripture, Judgment without mercy to him who hath
shewed no mercy. However much progress thou makest, thou must hope in mercy. For if justice without mercy be brought forth, in any one it will find what it may condemn. And what Scripture comforteth us? That which exhorteth us to shew mercy, that we be altogether frequent in giving what we have beyond our needs. For we have many superfluities, if we keep nothing but what is necessary ; for if we seek empty vanities, nothing is enough.
My brethren,
seek what is enough for God's work, not what is sufficient for your greediness. Your greediness is no work of God. Your self, your body, your soul, this is all God's work. Enquire what is enough for them, and thou shalt see how little it is. Two pieces of money were enough for the widow to shew mercy with: two pieces of money were enough to buy the Kingdom of God. What is enough for
accurately,
and forgiveness by forgiveness. , 393
the giver of shows to clothe them that fight with wild beasts ver.
so often ? See that not only is it little which is enough for yourselves, but neither doth God Himself require much from thee. Find out how much He hath given thee, and take of that what is enough : all other things which remain as superfluities are the necessaries of others. The superfluities of the rich are the necessaries of the poor. Thou possessest what belongs to others, when thou possessest more than thou needest.
13- .
13. If then thou doest deeds of mercy of this kind, and specially that which costeth thee nothing, namely, forgive <<<<Matt. 6, we forgive, (wherein thou spendest nought but charity, 12' which groweth in the spending,) if thou doest, I say, and
art fervent in these good works of mercy,
works themselves will be needless then, because then there
will be no one miserable, to whom mercy may be shewn,)
thou wilt await in safety the judgment, in safety not so
much on account of thy righteousness, as on account of the mercy of God, because thou too hast first shewed mercy.
For judgment without mercy to him that hath shewed no Jam. 2, mercy: and mercy rejoiceth against judgment. Think13. not, brethren, that then He is not just when He sheweth
us no mercy, or that He departeth from the standard of His
justice. Both when He condemneth, He is just, and when
He sheweth mercy, He is just. For what so just as to
repay mercy to one who sheweth it first? What so just, as
that in what measure ye mete, it be measured to you again ? Matt. 7, Give to thy brother in need. What brother? To Christ. 2,
If then because in giving to thy brother, thou givest to Christ, and in Christ to God, Who is over all, blessed for Rom. 9, ever ; God hath willed to need at thy hand, and dost thou5-
hold thy hand back ? Certainly thou stretchest out thine
hand, and askest of God : hear then the Scripture ; let not Ecclm. thine hand be stretched out to receive, and shut when thou*'31' shouldest give. God willeth that somewhat be spent upon
Him, of that which He hath given. For what givest thou,
which He gave not? For what hast thou, which thou hast 1 Cor. 4, not received ? or rather, not to say to God, dost thou give 7"
aught to any one of what is thine own ? Of His thou givest Who biddeth thee give. Prefer to spend rather than to seize.
(which good
394 None can attain or fall away after the end of this life.
Psalm If then thou doest this, and in true humility sayest of that
crlYn. oil, lest haply there be not enough for us, then thou
enterest in, and the door is shut. Hear the Apostle saying
l Cor. *, so: to me it is a very small thing to be judged of you.
3'
For how can ye judge my conscience? How can ye examine with what mind I do what I do? How far can men judge of their neighbour? Surely a man can judge better about himself: but better can God judge about a man, than the man about himself. If then thou shalt have been such as this, thou shalt enter, thou shalt be among the five virgins ; the other foolish ones shall be shut out. For this thou hast in the Gospel. The door shall be shut, and they shall stand and cry, Open unto us, and it shall not be opened: for He hath made strong the bars of thy
gates: He hath made strong, saith he, the bars of thy gates: now thou art safe: in safety praise: praise without end. Firmly are thy gates shut : no friend goeth out: no enemy cometh in. He hath made strong the bars of thy gates.
14. He hath blessed thy children within thee. They roam not without, they wander not; within they rejoice, within they praise, within they are blest: within they no longer are in travail, for now they give not birth to any. They are sons, they are holy. These holy sons, now praising and rejoicing, their mother, love, has already travailed with and given birth to ; they are shut within, because love has gathered them. Hear love travailing with them : for the Apostle Paul, filled with love, having not only a father's but a mother's heart toward his sons, saith, My children, of whom I travail in birth again. When Paul travailed in birth with them, it was love that travailed in birth; when love travailed in birth with them, it was the Spirit of God
Gal. 4, 19"
Rom. 5, that travailed : for the love of God is shed abroad in our
5-
hearts, by the Holy Ghost, Which is given unto us. Let Him then gather whom He has travailed in birth with, and brought forth. Now the sons are within, they are safe. They have flown from the nest of fear, they have flown to the heavenly places, they have flown to everlasting abodes: they fear no longer any thing temporal.
15. He hath blessed thy children within thee. Who? He Who hath set peace as thy borders. How ye all exult !
The loveliness of the peace of God. 395
Love peace, my brethren. Greatly are we delighted, Vrr.
13'
What was it that shouted in you? The love of peace. What have I shewn to your eyes ? Wherefore shout ye, if ye love not ? Wherefore love ye, if ye see not ? But peace is invisible. What eye is there that hath seen her, so as to love her? Yet would ye not shout, if ye loved not. These are the shows which God exhibiteth of things invisible. With how great beauty hath the perception of peace smitten your hearts ! Why should I go on to speak of peace, or of
when the love of peace crieth from your hearts. How
I had said nothing : explained nothing: I but read the verse, and ye shouted.
greatly doth it delight you !
I had
the praises of peace? Your feelings have anticipated all
I cannot attain to it :
weak. Let us all defer the praises of peace, till we come to the country of peace. There we shall praise it more fully, for we shall enjoy it more fully. If thus we love it when it is but begun in us, how shall we praise it when it is perfected ? Behold, this I say, O beloved sons, O children of the kingdom, O citizens of Jerusalem, in Jerusalem is the
vision of peace : and all who love peace are blest in her, and they enter in, when the doors are being shut, and the bars made strong. This, which when but named ye so love and esteem, this follow after, this long for: this love in your home, in your business, in your wives, in your sons, in your slaves, in your friends, in your enemies.
16. This is the peace which heretics have not. What doeth peace, while still in the uncertainties of this present region, in this pilgrimage of our mortal nature? wherein none is manifest to another, none can see the heart of another? What doeth peace? Itjudgeth not about things
uncertain ; it establisheth not things unknown : it is more
to believe well of a man than to suspect ill. It grieveth not, as having made a grievous error, when it thinketh well even of a bad man ; it doth grieve, as having made a deadly error, when it hath happened to think evil of a good man. ' I know not what he is; what loss is
believe that he good. If be uncertain, thou mayest be cautious, lest perchance be true yet thou mayest not condemn, as though were true. ' Thus doth peace bid
my words :
ready
I am unable :
I am too
is it
it
it
;
if I
it,
396 Refutation of the Donatists,
Psalm thee. Seek peace, she saith, and ensue it. What doth CxlVII* heresy bid? It condemneth those whom it kuoweth not; it condemneth the whole world : the whole world, it saith,
hath perished ; there is no Christian left, Africa alone re- maineth. Thou hast judged well. From what tribunal dost thou pass sentence on the whole world? In what court hath the world stood before thee ? I do not desire men to believe me, but that they believe not thee either : let Christ be believed, let the Spirit of God in the prophets be believed, let the law of Moses be believed. What said Moses of these times which were to come? To Abraham
Gen. 22, it was said, in thy seed shall all nations of the earth be blessed. Dost thou doubt what is meant by ' the seed of Abraham? ' When the Apostle hath spoken, I think thou wilt not doubt; or if thou doubtest about the Apostle too,
Jer. 6, wherefore peace, peace, when there is no peace ? What
Gal. 3, saitri the Apostle? To Abraham and his seed were the
16.
promises made. He saith not, And to seeds, as of many but as of one, And to thy seed, which is Christ. Lo, hun dreds of years before it was said to Abraham, In thy seed shall all nations be blessed. What was said hundreds of years before, and believed by one man, that we now see fulfilled. Here we read here we see it, and dost thou come athwart and refuse it? What wilt thou say? Believe not. Believe not whom The Spirit of God God speaking to Abraham And whom am to believe Thee
say not this, thou wilt say. What then dost thou say to me? This man and that have handed down. Dost thou quote this from the Gospel, from the Apostle, from the Prophets? Examine all the Scriptures: read me this from what believe for thee believe not. From whence wilt thou read This, my father, saith he, told me this, my grandfather this, my brother this, my bishop. Yes but this God said to Abraham, In thy seed shall all nations be blessed. One man heareth this, and believeth, and happeneth in many cases after many ages. When
said, believed when fulfilled, doubted This then Moses said let the Prophets speak also. Behold the barter of our purchasing. Christ hangeth on the wood behold the Price at which He bought, and so shalt thou
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who narrow the pale of Salvation. 397
see what He bought. He is about to buy somewhat: what
that somewhat is as yet thou knowest not. Behold, behold -- the Price, and thou shalt see the thing. His own Blood
He shed; with His own Blood He bought; with the Blood
of the immaculate Lamb He bought ; with the Blood of the only-begotten Son of God He bought. What was bought
with the Blood of the only-begotten Son of God ? Look
still what the Price was. The Prophet said long before it
took place, They pierced My Hands and My Feet, they p>>. 22, counted all My Bones. I behold, O Christ, a mighty Price; 16.
let me see what Thou hast purchased. All the borders ofPa. 22, the earth shall remember themselves, and be turned unto2^' the Lord. In one and the same Psalm I see the Purchaser,
and the Price, and the Purchase. The Purchaser, is Christ ;
the Price, His Blood ; the Purchase, the world. Let us hear the very words of prophecy contradicting heretical
Behold the Purchase of my Lord. Wilt thou
that I read it in the Psalm ? All the borders of the earth
shall remember themselves, and be turned unto the Lord,
and all the countries of the Gentiles shall worship before
Him. Behold Him too contending, behold Him defending
the right : for the Kingdom is His, and He shall rule over pa. 22, the Gentiles. Yes, He Who bought, even Christ, not he28, who apostatised, Donatus. They shall worship. Rightly
shall all the countries of the Gentiles worship before Him. Wherefore rightly ? Because the Kingdom is the Lord's,
and He shall rule over the Gentiles. So spake Moses, so
the Prophets, and thousands of other things have they said too. Who can count the testimonies to the Church scattered throughout the whole world? Who can count them ? there are not as many heresies against the Church, as there are testimonies of the Law for the Church. What
soundeth not thus ? what verse speaketh not this ?
All cry out for the Lord's unity, because He hath made the borders of Jerusalem peace. Dost thou, O heretic, bark
against this ? Therefore is it rightly said in reference to
that city, as it is written in the Apocalypse, without are dogs. Rev. 22, Thou barkest against this. Where hast thou passed j udgment 15-
on the whole world, as I said at the beginning? on what
tribunal? Why, on the arrogance of thine own heart.
questioners.
spake
page
Ver.
398 The witness of Moses and the Prophets should suffice : Psalm A lofty tribunal, but one that shall fall. Thus spake Moses,
CxlVI1'
Jam. 2,
thus spake the Prophets, and yet they believe not, who would be thought Christians.
17. A certain rich man was tormented in hell, and longed for a drop of water from the finger of the poor man who had lain despised before his gate, because he was burned in the flames. And when this was not granted to him, because there shall be judgment without mercy to him that hath shewed no mercy; when, I say, this was not granted to him, he said to Abraham, Father Abraham, I have five brethren ; send Lazarus to tell them what 1 am suffering
Lukeie, here, that they come not also into this place of torment. And what said Abraham to him ? They have there Moses and the Prophets. And ho said, Myfather Abraham, but if one went unto them from the dead, they will repent. Then said Abraham, If they hear not Moses and the Pro phets, neither will they believe though one went unto them
from the dead. Of whom said he, they have there Moses and the Prophets? Surely of those who were yet alive, who had yet abundant time of amendment, who had not yet come into those regions of torments. They have there, he saith, those whom they may hear, Moses and the Pro phets. They believe not these, but if one went unto them from the dead they will believe. If they hear not Moses and the Prophets, neither will they believe though one went unto them from the dead. This is Abraham's statement. Abraham's statement where and whence ? From some place on high, and full of rest and happiness, which he who was being tormented in the flame lifted up his eyes and saw ;
when in his bosom, that is in his secret place, he saw the poor man in happiness and exaltation, thence was that statement made.
