Augustine of Hippo

"Hearken, O God, to my supplication, give heed to my prayer" [Psalm 61:1]. Who says? He, as if One. See whether one: "From the ends of the earth to You I have cried, while my heart was being vexed" [Psalm 61:2]. Now therefore not one: but for this reason one, because Christ is One, of whom all we are the members. For what one man cries from the ends of the earth? There cries not from the ends of the earth any but that inheritance, of which has been said to the Son Himself, "Demand of Me, and I will give to You the nations for Your inheritance, and for Your possession the boundaries of the earth." This therefore Christ's possession, this Christ's inheritance, this Christ's Body, this Christ's one Church, this the Unity which we are, is crying from the ends of the earth....But wherefore have I cried this thing? "While my heart was being vexed." He shows himself to be throughout all nations in the whole round world, in great glory, but in great tribulation. For our life in this sojourning cannot be without temptation: because our advance is made through our temptation, nor does a man become known to himself unless tempted, nor can he be crowned except he shall have conquered, nor can he conquer except he shall have striven, nor can he strive except he shall have experienced an enemy, and temptations. This Man therefore is being vexed, that from the ends of the earth is crying, but nevertheless He is not forsaken. For ourselves who are His Body He has willed to prefigure also in that His Body wherein already He has both died and has risen again, and into Heaven has ascended, in order that whither the Head has gone before, there the members may be assured that they shall follow. Therefore us He did transfer by a figure into Himself, when He willed to be tempted of Satan.

"A sojourner I will be in Your tabernacle even unto ages" [Psalm 61:4]. You see how he, of whom we have spoken, is he that cries. Which of us is a sojourner even unto ages? For a few days here we live, and we pass away: for sojourners here we are, inhabitants in Heaven we shall be. You are a sojourner in that place where you are to hear the voice of the Lord your God, "Remove." For from that Home everlasting in the Heavens no one will bid you to remove. Here therefore a sojourner you are. Whence also is said in another Psalm, "A sojourner I am with You and a stranger, as all my fathers were." Here therefore sojourners we are; there the Lord shall give to us mansions everlasting: "Many are," He says, "the mansions in My Father's house." [John 14:2] Those mansions not as though to sojourners He will give, but as though to citizens to abide for everlasting. Here however, brethren, because for no small time the Church was to be on this earth, but because here shall be the Church even unto the end of the world: therefore here He has said, "A dweller I will be in Your tabernacle even unto ages.". ..Well, of a few days you would choose that the temptations should be: but how would She gather together all Her sons, unless for a long time She were to be here, unless even unto the end She were to be prolonged? Do not envy the rest of mankind that hereafter shall be: do not, because you have already passed over, wish to cut down the bridge of mercy: be it here even for ever. And what of temptations, which needs must abound, by how much the more offenses come? For Himself says, "Because iniquity has abounded, the love of many shall wax cold." [Matthew 24:12] But that Church, which cries from the ends of the earth, is in these circumstances whereof he speaks in continuation. "But he that shall have persevered even unto the end, the same shall be saved." But whence shall you persevere?..."I shall be covered up in the veiling of Your wings." Behold the reason why we are in safety amid so great temptations, until there come the end of the world, and ages everlasting receive us; namely, because we are covered up in the veiling of His Wings. There is heat in the world, but there is a great shade under the wings of God.

"Days upon days of the King You shall add to the years of Him" [Psalm 61:6]. This is therefore the King of whom we are the members. A King Christ is, our Head, our King. You have given to Him days upon days; not only those days in that time that has end, but days upon those days without end. "I will dwell," he says, "in the house of the Lord, for length of days." Wherefore for length of days, but because now is the shortness of days? For everything which has an end, is short: but of this King are days upon days, so that not only while these days pass away, Christ reigns in His Church, but the Saints shall reign together with Him in those days which have no end....For years of God have been also spoken of: "But You are the very Same, and Your years shall not fail." In the same manner as years, so days, so one day. Whatsoever you will you say of eternity. Whatever you will you say for this reason, because whatever you shall have said, it is too little that you have said. For you must needs say somewhat, to the end that there may be something whereby you may meditate on that which cannot be told. "Even unto the day of generation and of generation." Of this generation and of the generation that shall be: of this generation which is compared to the moon, because as the moon is new, waxes, is full, wanes, and vanishes, so are these mortal generations; and of the generation wherein we are born anew by rising again, and shall abide for everlasting with God, when now no longer we are like the moon, but like that of which says the Lord, "Then the righteous shall shine like the sun in the kingdom of their Father." [Matthew 13:43] For the moon by a figure in the Scriptures is put for the mutability of this mortal state....

"He shall abide for everlasting in the sight of God" [Psalm 61:7]; according to what, or because of what? "His mercy and truth who shall seek for Him?" He says also in another place, "All the ways of the Lord are mercy and truth, to men seeking His testament and His testimonies." Large is the discourse of truth and mercy, but shortness we have promised. Briefly hear ye what is truth and mercy: because no small thing is that which has been said, "All the ways of the Lord are mercy and truth." Mercy is spoken of, because our merits God regarded not, but His own goodness, in order that He might forgive us all our sins, and might promise life everlasting: but truth is spoken of, because He fails not to render those things which He has promised. Let us acknowledge it here, and let us do it; so that, just as to us God has shown forth His mercy and His truth, mercy in forgiving our sins, truth in showing forth His promises; so also, I say, let us execute mercy and truth, mercy concerning the weak, concerning the needy, concerning even our enemies; truth in not sinning, and in not adding sin upon sin....Who is therefore he that does this, save one out of those few, of whom is said, "He that shall have continued unto the end, the same shall be saved"? With reason here also "His mercy and truth who shall seek for Him?" Why is there "for Him"? "Who shall seek," would be sufficient. Why has he added, "for Him," but because many men seek to learn His mercy and truth in His books? And when they have learned, for themselves they live, not for Him; [2 Corinthians 5:15] their own things they seek, not the things which are of Jesus Christ: [Philippians 2:21] they preach mercy and truth, and do not mercy and truth. But by preaching it, they know it: for they would not preach it, unless they knew it. But he that loves God and Christ, in preaching the mercy and truth of the Same, does himself seek her for Him, not for himself: that is, not in order that himself may have by this preaching temporal advantages, but in order that he may do good to His members, that is, His faithful ones, by ministering with truth of that which he knows: in order that he that lives, no longer for himself may live, but for Him that for all men has died. [2 Corinthians 5:15]

Therefore, down from the higher place fortified and protected, he, to whom the Lord has been made a refuge, he, to whom is God Himself for a fortified place, has regard to those whom he has leaped over, and looking down upon them speaks as though from a lofty tower: for this also has been said of Him, "A Tower of strength from the face of the enemy:" he gives heed therefore to them, and says, "How long do ye lay upon a man?" [Psalm 62:3]. By insulting, by hurling reproaches, by laying wait, by persecuting, you lay upon a man burthens, you lay upon a man as much as a man can bear: but in order that a man may bear, under him is He that has made man. If to a man ye look, "slay ye, all of you." Behold, lay upon, rage, "slay ye, all of you." "As though a wall bowed down, and as a fence smitten against;" lean against, smite against, as if going to throw down. And where is, "I shall not be moved more"? But wherefore? "I shall not be moved more." Because Himself is God my Saving One, my taker up, therefore ye men are able to lay burdens upon a man; can you anywise lay upon God, who protects man? "Slay ye, all of you." What is that size of body in one man so great as that he may be slain by all? But we ought to perceive our person, the person of the Church, the person of the Body of Christ. For one Man with His Head and Body is Jesus Christ, the Saviour of the Body and the Members of the Body: two in one Flesh, and in one voice, and in one passion, and, when iniquity shall have passed over, in one rest. The sufferings therefore of Christ are not in Christ alone; nay, there are not any save in Christ. For if Christ you understand to be Head and Body, the sufferings of Christ are not, save in Christ: but if Christ thou understand of Head alone, the sufferings of Christ are not in Christ alone. For if the sufferings of Christ are in Christ alone, to wit in the Head alone; whence says a certain member of Him, Paul the Apostle, "In order that I may supply what are wanting of the oppressions of Christ in my flesh"? [Colossians 1:24] If therefore in the members of Christ you are, whatsoever man you are that art hearing these words, whosoever you are that dost hear these words (but however, you hear, if in the members of Christ you are): whatsoever thing you suffer from those that are not in the members of Christ, was wanting to the sufferings of Christ. Therefore it is added because it was wanting; you fill up the measure, you cause it not to run over: you suffer so much as was to be contributed out of your sufferings to the whole suffering of Christ, that has suffered in our Head, and does suffer in His members, that is, in our own selves. Unto this our common republic, as it were each of us according to our measure pays that which we owe, and according to the powers which we have, as it were a quota of sufferings we contribute. The storehouse of all men's sufferings will not be completely made up, save when the world shall have been ended....That whole City therefore is speaking, from the blood of righteous Abel even to the blood of Zacharias. [Matthew 23:35] Thence also hereafter from the blood of John, through the blood of the Apostles, through the blood of Martyrs, through the blood of the faithful ones of Christ, one City speaks, one man says, "How long do ye lay upon a man? Slay ye, all of you." Let us see if you efface, let us see if you extinguish, let us see if you remove from the earth the name thereof, let us see if you peoples do not meditate of empty things, saying, "When shall She die, and when shall perish the name of Her?" "As though She were a wall bowed down, and a fence smitten against," lean ye against Her, smite against Her. Hear from above: "My taker up, I shall not be moved more:" for as though a heap of sand I have been smitten against that I might fall, and the Lord has taken me up.

"Nevertheless, mine honour they have thought to drive back" [Psalm 62:4]. Conquered while they slay men yielding, by the blood of the slain multiplying the faithful, yielding to these and no longer being able to kill; "Nevertheless, mine honour they have thought to drive back." Now because a Christian cannot be killed, pains are taken that a Christian should be dishonoured. For now by the honour of Christians the hearts of ungodly men are tortured: now that spiritual Joseph, after his selling by his brethren, after his removal from his home into Egypt as though into the Gentiles, after the humiliation of a prison, after the made-up tale of a false witness, after that there had come to pass that which of him was said, "Iron passed through the soul of him:" now he is honoured, now he is not made subject to brethren selling him, but grain he supplies to them hungering. [Genesis 42:5] Conquered by his humility and chastity, uncorruptness, temptations, sufferings, now honoured they see him, and his honour they think to check....Is it all against one man, or one man against all; or all against all, or one against one? Meanwhile, when he says, "ye lay upon a man," it is as it were upon one man: and when he says, "Slay all you," it is as if all men were against one man: but nevertheless it is also all against all, because also all are Christians, but in One. But why must those various errors hostile to Christ be spoken of as all together? Are they also one? Truly them also as one I dare to speak of: because there is one City and one city, one People and one people, King and king. One City and one city is what? Babylon one, Jerusalem one. By whatsoever other mystical names besides She is called, yet One City there is and one city; over this the devil is king, over that Christ is King....

What are You doing, O Idithun, Body of Christ, leaping over them? What are You doing amid all these things? What will You do? Will you faint? Will You not persevere even unto the end? Will You not hearken, "He that shall have persevered even unto the end, the same shall be saved," [Matthew 10:22] though for that iniquity abounds, the love of many shall wax cold? [Matthew 24:12] And where is it that You have leaped over them? Where is it that Your conversation is in Heaven? [Philippians 3:20] But they cleave unto earthly things, as though earthborn they mind the earth, and are earth, the serpent's food. [Genesis 3:14] What do you amid these things?..."Nevertheless, to God my soul shall be made subject" [Psalm 62:5]. And who would endure so great things, either open wars, or secret lyings-in-wait? Who would endure so great things amid open enemies, amid false brethren? Who would endure so great things? Would a man? And if a man would, would a man of himself? I have not so leaped over that I should be lifted up, and fall: "To God my soul shall be made subject: for from Himself is my patience." What patience is there amid so great scandals, except that "if for that which we do not see we hope, through patience we look for it"? [Romans 8:25] There comes my pain, there will come my rest also; there comes my tribulation, there will come my cleansing also. For does gold glitter in the furnace of the refiner? In a necklace it will glitter, in an ornament it will glitter: let it suffer however the furnace, in order that being cleansed from dross it may come into light. This is the furnace, there is there chaff, there gold, there fire, into this blows the refiner: in the furnace burns the chaff, and the gold is cleansed; the one into ashes is turned, of dross the other is cleansed. The furnace is the world, the chaff unrighteous men, the gold just men; the fire tribulation, the refiner God: that which therefore the refiner wills I do; wherever the Maker sets me I endure it. I am commanded to endure, He knows how to cleanse. Though there burn the chaff to set me on fire, and as if to consume me; that into ashes is burned, I of dross am cleansed. Wherefore? Because "to God my soul shall be made subject: for from Himself is my patience."

"In God is my salvation and my glory" [Psalm 62:7]. Saved I shall be in God, glorious I shall be in God: for not only saved, but also glorious, saved, because a just man I have been made out of an ungodly man, by Him justified; [Romans 4:2] but glorious, because not only justified, but also honoured. For "those whom He has predestined, those also He has called." [Romans 8:30] Calling them, what has He done here? "Whom He has called, the same also He has justified; but whom He has justified, the same also He has glorified." Justification therefore to salvation belongs, glorifying to honour. How glorifying to honour belongs, it is not needful to discuss. How justification belongs to salvation, let us seek some proof. Behold there comes to mind out of the Gospel: there were some who to themselves were seeming to be just men, and they were finding fault with the Lord because He admitted to the feast sinners, and with publicans and sinners was eating; to such men therefore priding themselves, strong men of earth very much lifted up, much glorying of their own soundness, such as they counted it, not such as they had, the Lord answered what? "They that are whole need not a Physician, but they that are sick." [Matthew 9:13] Whom calls He whole, whom calls He sick? He continues and says, "I have not come to call just men, but sinners unto repentance." [Matthew 9:12] He has called therefore "the whole" just men, not because the Pharisees were so, but because themselves they thought so to be; and for this reason were proud, and grudged sick men a physician, and being more sick than those, they slew the Physician. He has called whole, however, righteous men, sick, the sinners. My being justified therefore, says that man that leaps over, from Himself I have: my being glorified, from Himself I have: "For God is my salvation and my glory." "My salvation," so that saved I am: "my glory," so that honoured I am. This thing hereafter: now what? "God of my help, and my hope is in God;" until I attain unto perfect justification and salvation. "For by hope we are saved: but hope which is seen, is not hope." [Romans 8:24] ...