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<v Speaker 1>Psalm one hundred nineteen Discourse twenty seven of Expositions on

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<v Speaker 1>the Book of Psalms, Volume five. This is a LibriVox recording.

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<v Speaker 1>All LibriVox recordings are in the public domain. For more

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<v Speaker 1>information or to volunteer, please visit LibriVox dot org. Expositions

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<v Speaker 1>on the Book of Psalms, Volume five by Saint Augustine

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<v Speaker 1>of Hippo, Psalm one hundred nineteen, Discourse twenty seven, Verse

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<v Speaker 1>one hundred twenty nine. The following are the words of

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<v Speaker 1>the Psalm on which, by the Lord's help we are

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<v Speaker 1>about to discourse. Thy testimonies are wonderful. Therefore hath my

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<v Speaker 1>soul searched them who counteth even by their kinds. The

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<v Speaker 1>testimonies of God, heaven and Earth, His visible and invisible

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<v Speaker 1>works declare in some manner the testimony of His goodness

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<v Speaker 1>and greatness, and the very ordinary and accustomed course of nature,

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<v Speaker 1>whereby this seasons are rapidly revolved in all things after

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<v Speaker 1>their kinds, however temporal and perishable, however held cheap through

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<v Speaker 1>our constant experience of them. Give, if a pious thinker,

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<v Speaker 1>give he to them a testimony to the Creator. But

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<v Speaker 1>which of these is not wonderful if we measure each

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<v Speaker 1>not by its habitual presence, but by reason. But if

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<v Speaker 1>we venture to bring all nature within the comprehensive view

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<v Speaker 1>of one act of contemplation, doth not that take place

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<v Speaker 1>in us which the prophet describeth I considered thy works

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<v Speaker 1>and trembled. Yet the Psalmist was not terrified in his

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<v Speaker 1>wonder at creation, but rather said that this was the

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<v Speaker 1>reason that he ought to search it, because it was wonderful.

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<v Speaker 1>For after saying thy testimonies are wonderful, he addeth, therefore

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<v Speaker 1>hath my soul searched them, as if he had become

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<v Speaker 1>more curious us from the difficulty of thoroughly searching them.

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<v Speaker 1>For the more abstruse are the causes of any thing,

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<v Speaker 1>the more wonderful it is. If therefore, we were to

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<v Speaker 1>meet such a man as would say that he searched

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<v Speaker 1>the testimonies of God for this reason, because they are wonderful,

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<v Speaker 1>while the whole creation, both visible and invisible, is full

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<v Speaker 1>of them, should we not restrain him, saying, seek not

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<v Speaker 1>out the things that are too hard for thee, neither

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<v Speaker 1>search the things that are above thy strength, but that

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<v Speaker 1>which the Lord hath commanded thee meditate thereupon always. But

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<v Speaker 1>if he answer us and say, these very commandments of

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<v Speaker 1>the Lord, which ye enjoin me to meditate upon, are

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<v Speaker 1>his wonderful testimonies, since they attest him to be the

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<v Speaker 1>Lord because he commandeth, and to be good and great

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<v Speaker 1>because he commandeth such things. Shall we venture to recall

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<v Speaker 1>the man from surging into such things, and not rather

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<v Speaker 1>exhort him carefully to continue doing so, and to devote

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<v Speaker 1>as much attention as possible to so great a subject.

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<v Speaker 1>Shall we confess that the commandments of God are testimonies

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<v Speaker 1>of his goodness, and yet deny them to be wonderful.

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<v Speaker 1>For what wonder is it if a good Lord giveth

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<v Speaker 1>good commandments? Yea, it is this which is to be

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<v Speaker 1>wondered at, and should have its reasons carefully examined. That

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<v Speaker 1>while a good God hath commanded good things, yet he

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<v Speaker 1>hath given a good law unto them to whom that

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<v Speaker 1>law could not give life, so that there was no

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<v Speaker 1>righteousness to be gained from that good law. For if

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<v Speaker 1>there had been a law given which could have given life,

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<v Speaker 1>verily righteousness should have been by the law. Why then,

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<v Speaker 1>was one given which could not give life, and out

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<v Speaker 1>of which there was no righteousness. We may well wonder

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<v Speaker 1>well feel astonished at this. These then, are the wonderful

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<v Speaker 1>testimonies of God. On this account, this man's soul hath

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<v Speaker 1>searched them, since concerning them, it could not be said

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<v Speaker 1>unto him. Seek not out the things that are too

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<v Speaker 1>hard for THEE, neither search that which is above thy strength,

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<v Speaker 1>but that which has commanded THEE. Meditate thereupon always. These

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<v Speaker 1>very things are the Lord's commandments, and for this reason

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<v Speaker 1>they should ever be meditated upon. Let us therefore, rather

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<v Speaker 1>consider what this man's soul searched, what it discovered Verse

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<v Speaker 1>one hundred thirty. When Thy word goeth forth, he saith

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<v Speaker 1>it giveth light and maketh his little ones to understand.

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<v Speaker 1>What is the little one save the humble and weak.

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<v Speaker 1>Be not proud. Therefore, presume not in thine own strength,

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<v Speaker 1>which is not, And thou wilt understand what a good

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<v Speaker 1>law was given by a good God, though it cannot

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<v Speaker 1>give life. For it was given for this end, that

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<v Speaker 1>it might make THEE a little one instead of great,

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<v Speaker 1>that it might show that thou hadst not strength to

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<v Speaker 1>do the law of thine own power, and that thus

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<v Speaker 1>wanting aid and destitute, thou mightest fly unto grace, saying,

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<v Speaker 1>have mercy upon me, o, Lord, for I am weak

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<v Speaker 1>by searching. Then this little one understood the same that Paul,

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<v Speaker 1>the least, that is, the simplest of the apostles, showeth

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<v Speaker 1>that the law, which could not give life, was given

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<v Speaker 1>because scripture hath concluded all things under sin, that the

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<v Speaker 1>promise by faith of Jesus Christ might be given to

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<v Speaker 1>all the belief Do thus do thus, Merciful Lord, command

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<v Speaker 1>what cannot be fulfilled. Yea command what cannot save, through

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<v Speaker 1>Thy grace, be fulfilled. That when men have proved incapable

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<v Speaker 1>of fulfilling Thy commandments through their own strength, every mouth

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<v Speaker 1>may be stopped, and no man may seem great unto himself.

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<v Speaker 1>Let all be little ones, and let all the world

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<v Speaker 1>be guilty before thee, because by the deeds of the law,

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<v Speaker 1>there shall no flesh be justified in thy sight. For

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<v Speaker 1>by the law is the knowledge of sin. But now

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<v Speaker 1>thy righteousness without the law is manifested, being witnessed by

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<v Speaker 1>the law and the prophets. These are the wonderful testimonies

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<v Speaker 1>which the soul of this little one hath searched, and

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<v Speaker 1>hath therefore found, because he became humbled and a little one.

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<v Speaker 1>For who doth thy commandments as they ought to be done?

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<v Speaker 1>That is by faith which worketh through love, save love

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<v Speaker 1>itself be shed abroad in his heart through the Holy Spirit.

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<v Speaker 1>Ther is one hundred thirty one. This is confessed by

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<v Speaker 1>this little one. I opened my mouth, he saith and

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<v Speaker 1>drew in the spirit. For I longed for Thy commandments.

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<v Speaker 1>What did he long for save to obey the divine commandments?

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<v Speaker 1>But there was no possibility of the weak doing hard things.

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<v Speaker 1>The little one great things. He opened his mouth, confessing

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<v Speaker 1>that he could not do them of himself, and drew

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<v Speaker 1>in power to do them. He opened his mouth by seeking, asking, knocking,

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<v Speaker 1>and a thirst drank in the good spirit, which enabled

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<v Speaker 1>him to do what he could not do by himself.

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<v Speaker 1>The commandment holy and just and good. For if we,

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<v Speaker 1>being evil, know how to give good gifts unto our children,

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<v Speaker 1>how much more shall our heavenly Father give the Holy

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<v Speaker 1>Spirit to them that ask him. For not they that

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<v Speaker 1>are led by their own spirit, but as many as

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<v Speaker 1>are led by the spirit of God. These are the

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<v Speaker 1>sons of God. Not that they themselves do nothing, but

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<v Speaker 1>that they may not do nothing good. They are moved

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<v Speaker 1>to act by the good spirit for so much the

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<v Speaker 1>more as every man made a good son in proportion

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<v Speaker 1>as the good spirit is given unto him by the

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<v Speaker 1>Father in a greater measure Verse one hundred thirty two.

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<v Speaker 1>He still prayeth. He hath opened his mouth and drawn

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<v Speaker 1>in the spirit. But he still knocketh in prayer unto

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<v Speaker 1>the Father, and seeketh he drinketh. But the more sweet

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<v Speaker 1>he findeth it, the more eagerly doth he thirst. Hear

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<v Speaker 1>the words of him in his thirst. Oh, look thou

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<v Speaker 1>upon me, he saith, and be merciful unto me according

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<v Speaker 1>to the judgment of those that loved thy name, That is,

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<v Speaker 1>according to the judgment thou hast dealt unto all who

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<v Speaker 1>loved thy name, since thou ust first love them, to

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<v Speaker 1>cause them to love thee. For thus saith the apostle John,

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<v Speaker 1>we love God because he first loved us Verse one

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<v Speaker 1>hundred thirty three. See what the psalmist next, most openly saith,

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<v Speaker 1>order my steps after thy word, and so shall no

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<v Speaker 1>wickedness have dominion over me. Where what else doth he

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<v Speaker 1>say than this? Make me upright and free according to

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<v Speaker 1>thy promise? But so much the more as the love

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<v Speaker 1>of God reigneth in every man, so much the less

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<v Speaker 1>hath wickedness dominion over him. What else then doth he

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<v Speaker 1>seek than that, by the gift of God he may

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<v Speaker 1>love God. For by loving God he loveth himself, so

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<v Speaker 1>that he may healthily love his neighbor, also as himself.

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<v Speaker 1>On which commandments hang all the law and the prophets.

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<v Speaker 1>What then doth he pray, save that God may cause

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<v Speaker 1>the fulfillment by his help of those commandments which He

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<v Speaker 1>imposeth by his bidding Verse one hundred thirty four. But

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<v Speaker 1>what meaneth this that He saith O deliver me from

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<v Speaker 1>the calumnies of men? So shall I keep thy commandments?

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<v Speaker 1>If those men impute true charges against him, they do

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<v Speaker 1>not calumniate if false. What reason is there that he

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<v Speaker 1>should long to be delivered from these calumnies, that is,

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<v Speaker 1>from false charges, which cannot injure him. For a false charge,

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<v Speaker 1>that is a calumny. Doth not make a man guilty,

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<v Speaker 1>save before a human judge. But when God is judged,

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<v Speaker 1>no man is injured by a false accusation, because it

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<v Speaker 1>is imputed not to him against whom it is preferred.

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<v Speaker 1>But to him who chargeth. It is the prayer of

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<v Speaker 1>the church here prefigured the prayer of the whole Christian people,

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<v Speaker 1>which was delivered from the calumnies of men, whereby the

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<v Speaker 1>Christians were harassed in every part of the world. But

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<v Speaker 1>doth he on this account keep the commandments of God?

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<v Speaker 1>Did not the Holy people of God much the more

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<v Speaker 1>gloriously keep the commandments among these very calumnies, when they

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<v Speaker 1>were at their hottest, in the midst of tribulations, when

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<v Speaker 1>they yielded not to the persecutors to commit impieties. But

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<v Speaker 1>in truth the meaning of these words, Oh, deliver thou

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<v Speaker 1>me from the calumnies of men, So shall I keep

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<v Speaker 1>thy commandments? Is this do Thou, by pouring upon me

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<v Speaker 1>thy spirit, guard me from being overcome by the terrors

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<v Speaker 1>of human calumny, and from being drawn over to their

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<v Speaker 1>evil deeds, away from thy commandments. For if thou hadst

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<v Speaker 1>thus dealt with me, that is, if thou hast in

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<v Speaker 1>this manner, delivered me, by the gift to patience, from

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<v Speaker 1>their calumnies, so that I fear not the false charges

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<v Speaker 1>they prefer against me. Among those very calumnies, I will

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<v Speaker 1>keep thy commandments first one hundred thirty five. Show the

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<v Speaker 1>light of thy countenance on thy servant, and teach me

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<v Speaker 1>thy statutes, that is, manifest thy presence by succoring and

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<v Speaker 1>aiding me. And teach me thy righteousnesses. Teach me to

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<v Speaker 1>work them, as it is more plainly expressed elsewhere. Teach

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<v Speaker 1>me to do Thy will. For they who hear, although

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<v Speaker 1>they retain in their memories what they hear, are by

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<v Speaker 1>no means to be considered to have learnt unless they do.

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<v Speaker 1>For it is the word of truth. Every man that

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<v Speaker 1>hath heard and hath learned of the Father cometh unto me.

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<v Speaker 1>He therefore, who obeyeth not. Indeed, that is, who cometh not,

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<v Speaker 1>hath not learned First one hundred thirty six. The Psalmist,

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<v Speaker 1>recalling to mind his sorrowful penitence for his transgression, saith,

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<v Speaker 1>my eyes have descended streams of waters because they have

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<v Speaker 1>not kept thy law, that is my eyes. For in

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<v Speaker 1>some copies there is this reading, because I have not

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<v Speaker 1>kept Thy law. Streams of waters therefore descended, that is,

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<v Speaker 1>floods of tears. And in the same form of speech,

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<v Speaker 1>as he might say, my feet have descended mountains, without

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<v Speaker 1>saying over mountains or on mountains so we say he

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<v Speaker 1>descended ladders, though one say not by ladders, or he

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<v Speaker 1>went down the well without saying into the well. And

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<v Speaker 1>he rightly said descended, marking the humility of his penitence,

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<v Speaker 1>for his eyes ascended when they were raised aloft and

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<v Speaker 1>elate with contumacious pride, For they seem to themselves to

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<v Speaker 1>be raised on high, when, not knowing the righteousness of God,

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<v Speaker 1>they wished to set up their own. Wherein, being wearied

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<v Speaker 1>and confused by their transgression of the law, they have

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<v Speaker 1>descended from that elevation in tears, that they might rather

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<v Speaker 1>gain the righteousness of God by repentance. There are copies

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<v Speaker 1>which do not read descended, but overpast, meaning that he

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<v Speaker 1>said hyperbolically that in weeping he had overpassed streams of waters,

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<v Speaker 1>that is, by weeping, more than the waters flow in

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<v Speaker 1>their streams. But why doth he thus weep for not

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<v Speaker 1>keeping of the law, save to obtain grace, which blotteth

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<v Speaker 1>out the iniquity of the penitent and aideth the will

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<v Speaker 1>of the believer. End of Psalm one hundred nineteen, Discourse

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<v Speaker 1>twenty seven