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A  -  -2 1 

BR  60  .L52  V.24 
Augustine, 

Expositions  on  the  Book  of 
Psalms 


^ 


LIBRARY    OF    FATHERS 


HOLY   CATHOLIC    CHURCH, 


ANTERIOR    TO    THE    DIVISION    OF    THE    EAST    AND    WEST. 


TRANSLATED    BY    MEMBERS    OF    THE    ENGLISH    CHUKCH. 


YET    SHALL   NOT   THV   TEACHERS   BE    REAIOVED    INTO   A    CORNER    ANV    RFORE,    liUT 
THINE   EVES   SHALL   SEE   THY    TEACHERS.      Isaiuh   SSX,  20, 


OXFORD, 

JOHN  HENRY  PARKER ; 

F.  AND  J.  RIVINGTON,  LONDON. 

MDCCCXLVII, 


TO  THF. 
MOST    REVEREND    FATHER    IN    GOD 

WILLIAM 

LORD    ARCHBISHOP    OF    CANTERBURY, 

PRIMATE  OF  ALL  ENGLAND, 

FORIMERLY  REGIUS   PROFESSOR  OF  DIVINITY  IN  THE  UNIVERSITY  OF  OXFORD, 

THIS    LIBRARY 

OF 

ANCIENT  BISHOPS,  FATHERS,  DOCTORS,  MARTYRS,  CONFESSORS, 
OF  CHRIST'S  HOLY  CATHOLIC  CHURCH, 

IS 

WITH    HIS    grace's    PERMISSION 

RESPECTFULLY    INSCRIBED, 

IN  TOKEN  OF 

REVERENCE    FOR    HIS    PERSON    AND    SACRED    OFFICE, 

AND  OF 

GRATITUDE    FOR    HIS    EPISCOPAL    KINDNESS. 


EXPOSITIONS 


ON 


THE    BOOK    OF    PSALMS, 


BY 


S.     AUGUSTINE, 

BISHOP  OF  HIPPO. 


EXPOSITIONS 


ON 


THE    BOOK    OF    PSALMS, 


S.     AUGUSTINE, 

BISHOP  OF   HIPPO, 


TRANSLATED, 


WITH    NOTES    AND    INDICES. 


IN  SIX  VOLUMES. 


VOL.   I. 

PSALM  I XXXVL 


OXFORD, 

JOHN  HENRY  PARKER  *, 
F.    AND    J.    RIVINGTON,    LONDON. 

J  847. 


BAXTER,  PRINTER,  OXFORD. 


i 


•'  ^^  xux^ 


PREFACE. 


^! 


I 


In  any  Commentary  on  a  portion  of  the  Old  Testament 
by  a  writer  unacquainted  with  Hebrew,  exact  criticism,  and 
freedom    from    mistake,    must    not   be    expected.     But    the 
Psahns  have  been  so  in  the  mouth  and  in  the  heart  of  God's 
people  in  all  languages,  that  it  has  been  necessary  often 
to  find  an  explanation    suitable  to  imperfect  translations. 
And  no  doubt  it  is  intended  that  we  should  use  such  expla- 
nations for  the  pur^Dose  of  edification,  when  we  are  unable 
to  be  more  accurate,  though  in  proving  doctrine  it  is  neces- 
sary always  to   remember   and  allow  for  any  want  of  ac- 
quaintance with  the  original,  or  uncertainty  with  respect  to 
its  actual  meaning.     However,  the  main  scope  and  bearing 
of  the  Text  is  rarely   affected  by   such   points  as  vary  in 
different  translations,  and  the  analogy  of  the  faith  is  suffi- 
cient to  prevent  a  Catholic  mind  from  adopting  any  error 
in    consequence    of  a   text   seeming   to   bear   a   heterodox 
meaning.     Perhaps  the  errors  of  translation  in  the  existing 
versions  may  have  led  the  Fathers  to  adopt  rules  of  inter- 
pretation ranging  too  far  from  the  simple  and  literal;   but 
having  such  translations,  they  could  hardly  use  them  other- 
wise.    Meanwhile  St.  Augustine  will  be  found  to  excel  in 
the  intense  apprehension  of  those  great  truths  which  pervade 
the  whole  of  Sacred  Writ,  and  in  the  vivid  and  powerful 
exposition  of  what  bears  upon  them.     It  is  hardly  possible 
to  read  his  practical  and  forcible  applications  of  Holy  Scrip- 
ture, without  feeling  those  truths  by  the  faith  of  which  we 
ought  to  live  brought  home  to   the  heart  in   a  wonderful 


VI  PREFACE. 

manner.  His  was  a  mind  that  strove  earnestly  to  solve  the 
great  problems  of  hmnan  life,  and  after  exhausting  the  re- 
sources, and  discovering  the  emptiness,  of  erroneous  systems, 
found  truth  and  rest  at  last  in  Catholic  Christianity,  in  the 
religion  of  the  Bible  as  expounded  by  St.  Ambrose.  And 
though  we  must  look  to  his  Confessions  for  the  full  view 
of  all  his  cravings  after  real  good,  and  their  ultimate  satis- 
faction, yet  throughout  his  works  we  have  the  benefit  of  the 
earnestness  with  which  he  sought  to  feed  on  the  *  sincere 
milk  of  the  word.' 

His  mystical  and  allegorical  interpretation,  in  spite  of  | 
occasional  mistakes,  which  belong  rather  to  the  translation 
than  to  himself,  will  be  found  in  general  of  great  value.  It 
is  to  a  considerable  extent  systematic,  and  the  same  inter- 
pretation of  the  same  symbols  is  repeated  throughout  the 
work,  and  is  indeed  often  common  to  him  with  other 
Fathers.  The  '  feet'  taken  for  the  affections,  '  clouds'  for  the 
Apostles,  and  many  other  instances,  are  of  very  frequent 
occurrence.  And  it  is  evident  that  a  few  such  general  inter- 
pretations must  be  a  great  help  to  those  who  wish  to  make 
an  allegorical  use  of  those  portions  of  Holy  Scripture,  which 
are  adapted  for  it.  Nor  are  they  adhered  to  with  such 
strictness  as  to  deprive  the  reader  of  the  benefit  of  other 
explanations,  where  it  appears  that  some  other  metaphor 
or  allegory  was  intended.  Both  St.  Augustine  and  St. 
Gi'egory  acknowledge,  and  at  times  impress  on  their  readers, 
that  metaphorical  language  is  used  in  Holy  Scripture  with 
various  meanings  under  the  same  symbol. 

The  discourses  on  the  Psalms  are  not  earned  throughout 
on  the  same  plan,  but  still  are  tolerably  complete  as  a 
commentary,  since  the  longer  expositions  furnish  the  means 
of  filling  out  the  shorter  notices,  in  thought  at  least,  to  the 
attentive  reader  of  the  whole.  They  were  not  delivered 
continuously,  nor  all  at  the  same  place.     Occasionally  the 


PREFACE.  vii 

Author  is  led  by  the  ch'cumstances  of  the  time  into  long 
discussions  of  a  controversial  character,  especially  with 
respect  to  the  Donatists,  against  whose  narrow  and  exclusive 
views  he  urges  strongly  the  prophecies  relating  to  the 
universality  of  the  Church.  Occasionally  a  Psalm  is  first 
reviewed  briefly,  so  as  to  give  a  general  clue  to  its  inter- 
pretation, and  then  enlarged  upon  in  several  discourses. 

For  the  present  Translation,  as  far  as  the  first  thirty  Psalms, 
the  Editors  are  indebted  to  a  friend  who  conceals  his  name ; 
for  the  remainder  of  the  Volume,  with  part  of  the  next  which 
is  to  appear,  to  the  Rev.  J.  Tweed,  M.A.  of  Exeter  College, 
Oxford.  It  is  hoped  that  the  whole  of  St.  Augustine  on  the 
Psalms  may  come  out  in  Volumes  at  intervals  not  much 
exceeding  half  a  year. 

C.  M. 

Oxford, 

S.  Augustine  of  Canterbury, 
1847. 


-pROPERlT^ 


ST.     AUGUSTINE 


ON 


THE   PSALMS. 


PSALM  I. 

1.  Blessed  is  the  man  that  hath  not  gone  away  in  the 
counsel  of  the  ungodly.  This  is  to  be  understood  of  our 
Lord  Jesus  Christ,  the  Lord  Man,  Blessed  is  the  man  thati  Cor. 
hath  not  gone  away  in  the  counsel  of  the  ungodly,  as  the  man  ' 
of  earth  did,  who  consented  to  his  wife  deceived  by  the 
serpent,  to  the  transgressing  the  commandment  of  God. 
Nor  stood  in  the  way  of  sinners.  For  He  came  indeed  in 
the  way  of  sinners,  by  being  born  as  sinners  are ;  but  He 
stood  not  therein,  for  that  the  enticements  of  the  world  held 
Him  not.  And  hath  not  sat  in  the  seat  of  pestilence.  He 
willed  not  an  earthly  kingdom,  with  pride,  which  is  well 
taken  for  the  seat  of  pestilence ;  for  that  there  is  hardly  any 
one  who  is  free  from  the  love  of  rule,  and  craves  not  human 
glory.  For  apestilence  is  disease  widely  spread,  and  involving 
all  or  nearly  all.  Yet  the  seat  of  pestilence  may  be  more2Tira.2, 
appropriately  understood  of  hurtful  doctrine  ;  whose  word 
spreadeth  as  a  canker.  The  order  too  of  the  words  must  be 
considered:  went  away,  stood,  sat.  For  he  went  away, 
when  he  drew  back  from  God.  He  stood,  when  he  took 
pleasure  in  sin.     He  sat,  when,  confirmed  in  his  pride,  he 

"  ^Homine  Dominico.''  This  term  as  applied  to  our  Lord  St.  August,  disallows 
in  his  Retractat.  i.  19. 


2  Our  Lord  the  Tree  of  Life  ;  waters,  peoples  ; 

could  not  go  back,  unless  set  free  by  Him,  Who  neither 
halh  gone  away  in  the  counsel  of  the  ungodly,  nor  stood 
in  the  way  of  sinners,  nor  sat  m  the  seat  of  pestilence. 

2.  But  his  delight  is  in  the  law  of  the  Lord,  and  in  His 
iTim.i,  law  will  he  meditate  by  day  and  by  night.     The  law  is  not 

made  for  a  righteous  man,  says  the  Apostle.  But  it  is  one 
thing  to  be  in  the  law,  another  under  the  law.  Whoso  is  in 
the  law,  acteth  according  to  the  law ;  whoso  is  under  the 
law,  is  acted  upon  according  to  the  law  :  the  one  therefore  is 
free,  the  other  a  slave.  Again,  the  law,  which  is  written  and 
imposed  upon  the  servant,  is  one  thing;  the  law,  which  is 
mentally  discerned  by  him  who  needeth  not  its  letter,  is 
another  thing.  He  will  meditate  by  day  and  by  night,  is  to 
be  understood  either  as  without  ceasing;  or  by  day  in  joy, 
John  8,  by  night  in  tribulations.  For  it  is  said,  Abraham  saw  my 
Ps^ie  7  ^^y->  ^'^^  ^''^'*  glad:  and  of  tribulation  it  is  said,  my  reins  also 
have  instructed  me,  even  unto  the  night. 

3.  And  he  shall  be  like  a  tree  planted  hard  by  the  running 
Prov.  8.  streams  of  waters  ;  that  is  either,  Very  Wisdom,  Which  vouch- 
safed to  assume  man's  nature  for  our  salvation ;  that  as  man 
He  might  be  the  tree  planted  hard  by  the  running  streams  of 
waters ;  for  in  this  sense  can  that  too  be  taken  which  is  said 

Ps.65,9.in  another  Psalm,  the  river  of  God  is  fiUl  of  ivater.     Or,  by 

Matt.  3,  the  Holy  Ghost,  of  Whom  it  is  said,  He  shall  baptize  you  in 

John  7   ^''''^  Holy  Ghost;  and  again.  If  any  man  thirst,  let  him  come 

37.        unto  3Ie,  and  drink;  and  again,  If  thou  knewest  the  gift  of 

10. 14.'  God,  and  Who  it  is  that  asketh  water  of  thee,  thou  wouldest 

have  asked  of  Him,  and  He  would  have  given  thee  living 

water,  of  which  whoso  drinketh  shall  never  thirst,  but  it 

shall  be   made  in  him  a  well  of  water  springing  up  into 

everlasting  life.     Or,  by  the  running  streams  of  waters  may 

be  by  the  sins  of  the  people,  because   first  the  waters  are 

Rev,  17, called  peoples  in  the  Apocalypse;    and  again,  by  running 

stream   is   not   unreasonably  understood  fall,  which   hath 

relation  to  sin.     That  tree  then,  that  is,  our  Lord,  from  the 

running  streams  of  water,  that  is,  from  the  sinful  people's 

drawing  them  by  the  way  into  the  roots  of  His  discipline, 

will  bring  forth  fruit,  tliat  is,  will  establish  Churches ;  in 

His  season,  that  is,  after  He  hath  been  glorified  by  His 

Resurrection  and  Ascension  into  heaven.     For  then,  by  the 


earthy  [in  a  good  sense,)  stedfastness  in  God.  3 

sending  of  the  Holy  Ghost  to  the  Apostles,  and  by  the 
confirming  of  their  faith  in  Him,  and  their  mission  to  the 
world.  He  made  the  Churches  to  bring  forth  fruit.  His 
leaf  also  shall  not  fall,  that  is,  His  Word  shall  not  be  in 
vain.  For,  aU  flesh  is  grass,  and  the  glory  of  man  as  the  la.  40, 
flower  of  grass  ;  the  grass  wither  eth,  and  the  flower  falleth,  ~  ' 
but  the  word  of  the  Lord  abideth  for  ever.  And  whatsoever 
He  doeth  shall  prosper,  that  is,  whatsoever  that  tree  shall 
bear ;  which  all  must  be  taken  of  fruit  and  leaves,  that  is, 
deeds  and  words. 

4.  The  ungodly  are  not  so,  they  are  not  so,  but  are  like  the 
dust  ifhich  the  ivind  casteth  forth  from  the  face  of  the  earth. 
The  earth  is  here  to  be  taken  as  that  stedfastness  in  God, 
with  a  view  to  which  it  is  said.  The  Lord  is  the  portion  Ps.  16, 
of  mine  inheritance,  yea,  L  have  a  goodly  heritage.  With  a 
view  to  this  it  is  said,  Wait  on  the  Lord  and  keep  His  ways,  Ps.  37, 
and  He  shall  exalt  thee  to  inherit  the  earth.     With  a  view    ' 

to  this  it  is  said.  Blessed  are  the  meek,  for  they  shall  inherit  ^^tt.  5, 

the  earth.     A  comparison  too  is  derived  hence,  for  as  this 

visible  earth  supports  and  contains  the  outer  man,  so  that 

earth   invisible   the  inner  man.      From  the  face  of  which 

earth  the  wind  casteth  forth  the  ungodly,  that  is,  pride,  in  that 

it  puffeth  him  up.     On  his  guard  against  which  he,  who  was 

inebriated  by  the  richness  of  the  house  of  the  Lord,  and 

drunken  of  the  torrent  stream  of  its  pleasiu'es,  saith,  Letnot^s.36, 

11. 
the  foot  of  pride  come  against  me.     From  this  earth  pride 

cast  forth  him  who  said,  /  will  place  my  seat  in  the  north,  Is- 14, 

and  L  will  be  like  the  Most  High.     From  the  face  of  the 

earth  it  cast  forth  him  also  who,  after  that  he  had  consented 

and  tasted  of  the  forbidden  tree  that  he  might  be  as  God, 

hid  himself  from   the   Face   of  God.     That  this  earth  hasGen.3,8. 

reference   to  the  inner  man,   and   that  man ''  is  cast  forth 

thence   by   pride,   may  be   particularly  seen  in   that  which 

is  written.  Why  is  earth  and  ashes  proud  ^     Because,  in  hisEcc\\is. 

life,  he  cast  forth  his  bowels.     For,  whence  he  hath  been     ' 

cast  forth,  he  is  not  unreasonably  said   to   have  cast  forth 

himself 

5,  Therefore  the  ungodly  rise  not  in  the  Judgment :  there- 
fore, namely,  because  as  dust  they  are  cast  forth  from  the 

i"  Oxf.  Mss. '  the  inner  man.' 
B  2 


4    To  be  knoivn  of  God,  is  to  abide  ;  not  to  he  hnown.  to  perish. 

face  of  the  earth.  And  well  did  he  say  that  this  should  be 
taken  away  from  them,  which  in  their  pride  they  court, 
namely,  that  they  may  judge  :  so  that  this  same  idea  is  more 
clearly  expressed  in  the  following  sentence,  nor  sinners  in 
the  counsel  of  the  righteous.  For  it  is  usual  for  what  goes 
before  %  to  be  thus  repeated  more  clearly.  So  that  by  sinners 
should  be  understood  the  ungodly;  what  is  before  in  the 
judgment,  should  be  here  in  the  counsel  of  the  righteous. 
Or  if  indeed  the  ungodly  are  one  thing,  and  sinners  another, 
so  that  although  every  ungodly  man  is  a  sinner,  yet  every 
sinner  is  not  iragodly ;  The  ungodly  rise  not  in  the  judgment., 
that  is,  they  shall  rise  indeed,  but  not  that  they  should  be 
judged,  for  they  are  already  appointed  to  most  certain 
punishment.  But  sinners  do  not  rise  in  the  counsel  of  the 
just,  that  is,  that  they  may  judge,  but  peradventure  that  they 
may  be  judged;  so  as  of  these  it  were  said.  The  fire  shall  try 
every  marCs  work  of  ichat  sort  it  is.  If  any  'inan''s  work 
abide,  he  shall  receive  a  reivard.  If  any  magi's  work  shall 
be  burned,  he  shall  then  suffer  loss:  but  he  himself  shall  be 
saved;  yet  so  as  by  fire. 

6.  For  the  Lord  knoweth  the  way  of  the  righteous.  As  it 
is  said,  medicine  knows  health,  but  knows  not  disease,  and 
yet  disease  is  recognised  by  the  art  of  medicine.  In  like 
manner  can  it  be  said  that  the  Lord  knoweth  the  way  of  the 
righteous,  but  the  way  of  the  ungodly  He  knoweth  not. 
Not  that  the  Lord  is  ignorant  of  any  thing,  and  yet  He  says 

Mat.  7,  to  sinners,  I  never  knew  you.  But  the  way  of  the  ungodly 
shall  perish;  is  the  same  as  if  it  were  said,  the  way  of  the 
ungodly  the  Lord  knoweth  not.  But  it  is  expressed  more 
plainly  that  this  should  be  not  to  be  known  of  the  Lord, 
namely,  to  perish ;  and  this  to  be  known  of  the  Lord, 
namely,  to  abide;  so  as  that  to  be  should  appertain  to  the 
knowledge  of  God,  but  to  His  not  knowing  not  to  be.     For 

Exod.3,  the  Lord  saith,  /  AM  that  I  A3I,  and,  /  A3I  hath  sent  me. 

14. 

PSALM   H. 

\.  Why  do  the  heathen  rage,  and  the  people  meditate  vain 
things  ?  The  kings  of  the  earth  have  stood  tip,  and  the 
riders  taken  counsel  together,  against  the  Lord,  and  against 

«  Oxf.  Mss.  '  what  is  tlarkly  said.' 


IVrath,  4'C.  of  God,  the  Mi(jht  loherehy  He  justly  punishes.     5 

His  Christ.     It  is  said,  why?   as  if  it  were  said,  iu  vain. 
For  what  they   wished,  namely,  Christ's  destruction,  they 
accomplished  not ;    for  this  is  spoken  of  om-  Lord's  perse- 
cutors, of  whom  also   mention  is  made  in  the  Acts  of  the  Acts  4, 
Apostles. 

2.  Let  tis  break  their  bonds  asunder,  and  cast  away  their 
yoke  from  vs.  Although  it  admits  of  another  acceptation, 
yet  is  it  more  fitly  understood  as  in  the  person  of  those,  who 
are  said  to  meditate  vain  things.  So  that  let  us  break  their 
bonds  asunder,  and  cast  away  their  yoke  from  us,  may  be, 
let  us  do  our  endeavom-,  that  the  Christian  religion  do  not 
bind  us,  nor  be  imposed  upon  us. 

3.  He  that  dwelleth  in  the  heavens  shall  laugh  them  to 
scorn,  and  the  Lord  shall  have  them  in  derision.  The 
sentence  is  repeated ;  for  He  who  dwelleth  in  the  heavens,  is 
afterwards  put,  the  Lord;  and  for  shall  laugh  them  to  scorn, 
is  aftel•^^'ards  put,  shcdl  have  them  in  derision.  Nothing  of 
this  however  must  be  lalien  in  a  carnal  sort,  as  if  God  either 
laugheth  with  cheek,  or  derideth  with  nostril ;  but  it  is  to  be 
understood  of  that  power  which  He  giveth  to  His  saints, 
that  they  seeing  tilings  to  come,  namely,  that  the  Name  and 
rule  of  Christ  is  to  pervade  posterity  and  possess  all  nations, 
should  understand  that  those  men  meditate  a  vain  thing. 
For  tliis  power  whereby  these  things  are  foreknown  is  God's 
laughter  and  derision.  He  that  dwelleth  in  the  heavens 
shall  laugh  them  to  scorn.  If  by  heavens  Ave  understand 
holy  souls,  by  these  God,  as  foreknowing  what  is  to  come, 
will  laugh  them  to  scorn,  and  have  them  in  derision. 

4.  Then  He  shall  speak  -unto  them  in  His  wrath,  and  vex 
them  in  His  sore  displeasure.  For  shewing  more  clearly 
how  He  will  speak  unto  them,  he  added.  He  will  vex  them ; 
so  that  in  His  wrath,  is,  in  His  sore  displeasure.  But  by 
the  wrath  and  sore  displeasure  oi  the  Lord  God  must  not  be 
understood  any  mental  perturbation ;  but  the  might  whereby 
He  most  justly  avengeth,  by  the  subjection  of  all  creation  to 
His  service.  For  that  is  to  be  obsen^ed  and  remembered 
which  is  written  in  the  Wisdom  of  Solomon,  But  Thou,  Lord^is^- 
of  power,  Judgest  icith  tranqidllity,  and  with  great  favour^'^'^^' 
orderest  us.  The  icrath  of  God  then  is  an  emotion  which  is 
produced  in  the  soul  which  knoweth  the  law  of  God,  when 


6    To- Day  have  I  begotten  Thee,  the  Eternal  Generation  of  the  Son. 

it  sees  this  same  law  transgressed  by  ihe  sinner.  For  by 
this  emotion  of  righteous  souls  many  things  are  avenged. 
Although  the  wrath  of  God  can  be  well  understood  of  that 
darkening  of  the  mind,  which  overtakes  those  who  transgress 
the  law  of  God. 

5.  Yet  am  I  set  by  Him  as  Kiny  vpon  Sion,  His  holy 
hill,  preaching  His  decree.  This  is  clearly  spoken  in  the 
Person  of  the  very  Lord  oui*  Saviour  Christ.  But  if  Sion 
signify,  as  some  intei"pret,  beholding,  we  must  not  understand 
it  of  any  thing  rather  than  of  the  Church,  where  daily  is  the 
desu-e  raised  of  beholding  the  bright  glory  of  God,  according 

2  Cor.  3,  to  that  of  the  A]30stle,  but  we  with  open  face  beholding  the 
glory  of  the  Lord.  Therefore  the  meaning  of  this  is,  Yet 
I  am  set  by  Him  as  King  over  His  holy  Church  ;  which  for 
its  eminence  and  stability  He  calleth  a  mountain.  Yet  I  am 
set  by  Him  as  King.  I,  that  is,  whose  bands  they  were 
meditating  to  break  asunder,  and  whose  yoke  to  cast  away. 
Preaching  His  decree.  Who  doth  not  see  the  meaning  of 
this,  seeing  it  is  daily  practised  ? 

6.  The  Lord  hath  said  unto  tne,  Thou  art  My  Son,  to-day 
have  I  begotten  Thee.  Although  that  day  may  also  seem  to 
be  prophetically  spoken  of,  on  which  Jesus  Christ  was  born 
according  to  the  flesh ;  yet  as  to-day  intimates  presentiality, 
(and  in  eternity  there  is  nothing  past  as  if  it  had  ceased 
to  be,  nor  future  as  if  it  were  not  yet,  but  present  only; 
since  whatever  is  eternal,  always  is,)  a  divine  inteii^retation 
is  given  to  that  expression,  To-day  have  f  begotten  Thee, 
whereby  the  uncorrupt  and  Catholic  faith  proclaims  the 
eternal  generation  of  the  Power  and  Wisdom  of  God,  Who 
is  the  Only-begotten  Son. 

7.  Ask  of  Me,  and  I  shall  give  Thee  the  nations  for  Thine 
inheritance.  This  has  at  once  a  temporal  sense  with 
reference  to  the  Manhood  which  He  took  on  Himself, 
Who  offered  up  Himself  as  a  Sacrifice  in  the  stead  of  all 
sacrifices,  Who  also  maketb  intercession  for  us  ;  so  that  the 
words,  ask  of  Me,  may  be  referred  to  all  this  temporal  dis- 
pensation, which  has  been  instituted  for  mankind,  namely, 
that  the  nations  should  be  joined  to  the  Name  of  Clu'ist,  and 
so  be  redeemed  from  death,  and  possessed  by  God.  /  shall 
give  Thee  the  nations  for  Thine  inheritance,  which  so  possess 


Mail's  old  nahire  broken  like  vessel  ofclayt  to  be  remade.      7 

them  for  their  salvation,  and  to  bear  unto  Thee  spmtual 
fruit.  And  the  id  termost  parts  of  the  earth  for  Thy  jjossession . 
The  same  repeated,  The  utterinost  parts  of  the  earth,  is  put 
for  the  nations;  hut  more  clearly,  that  we  might  understand 
all  the  nations.  And  Thy  possession  stands  for  Thine 
inheritance. 

8.  Thou  shalt  rule  them  with  a  rod  of  iron,  with  inflexible 
justice,  and  Thou  shall  break  them  like  a  pottefs  vessel ; 
that  is,  Thou  shalt  break  in  them  earthly  lusts,  and  the  filthy 
doings  of  the  old  man,  and  whatsoever  hath  been  derived 
and  inm'ed  from  the  sinfid  clay.  And  now  understand,  ye 
kings.  And  now;  that  is,  being  now  renewed,  yoiu'  covering 
of  clay  worn  out,  that  is,  the  carnal  vessels  of  error,  Avhich 
belong  to  yom*  past  life,  now  understand,  ye  who  now  are 
kings;  that  is,  able  now  to  govern  all  that  is  servile  and 
brutish  in  you,  able  now  too  to  fight,  not  as  they  itho  beat  iCo\\9, 
the  air,  but  chastening  your  bodies,  and  bringing  them  into 
subjection.  Be  instructed,  all  ye  who  judge  the  earth.  This 
again  is  a  repetition;  Be  instructed  is  instead  of  understand ; 

and  ye  who  judge  the  earth  instead  of  ye  kings.     Por  He 
signifies  the  spiritual  by  those  who  judge  the  earth.     For 
whatsoever  we  judge,  is  below  us  ;  and  whatsoever  is  below     ' 
the  spiritual   man,  is   with   good  reason   called   the  earth  ; 
because  it  is  defiled  with  earthly  corruption. 

9.  Serve  the  Lord  ivith  fear  ;  lest  what  is  said.  Ye  kinga 
and  judges  of  the  earth,  turn  into  pride  :  And  rejoice  with 
iretnUiug.  Very  excellently  is  rejoice  added,  lest  serve  the 
Lord  with  fear  should  seem  to  tend  to  misery.  But  again, 
lest  this  same  rejoicing  should  run  on  to  unrestrained  in- 
considerateness,  there  is  added  with  trembliug,  that  it  might 
avail  for  a  warning,  and  for  the  carefid  guarding  of  holiness. 
It  can  also  be  taken  thus.  And  notv  ye  kings  understand ; 
that  is,  And  now  that  1  am  set  as  King,  be  ye  not  sad,  kings 
of  the  earth,  as  if  your  excellency  were  taken  from  you,  but 
rather  understand  and  he  instructed.  For  it  is  expedient 
for  you,  that  ye  shoidd  be  under  Him,  by  Whom  under- 
standing and  instruction  are  given  you.  And  this  is  expedient 
for  you,  that  ye  lord  it  not  Avith  rashness,  but  that  ye  serve 
the  Lord  of  all  with  fear,  and  rejoice  in  bliss  most  sure  and 


8    Judgment  of  ungodly^  not  safety  only^  hut  hliss  of  the  godly. 

most  pure,  with    all    caution    and    carefulness,  lest  ye  fall 
thereffom  into  pride. 

10.  Lay  hold  of  discipline,  lest  at  any  time  the  Lord  he 
angry,  and  ye  perish  from  the  righteous  wag.  This  is  tlie 
same  as,  understand,  and,  he  instructed.  For  to  vmderstand 
and  be  instructed,  this  is  to  lay  hold  of  discipline.  Still  in 
that  it  is  said,  lag  hold  of,  it  is  plainly  enough  intimated  that 
there  is  some  protection  and  defence  against  all  tilings  which 
might  do  hurt  unless  with  so  great  carefulness  it  be  laid 
hold  of.  Lest  at  any  time  the  Lord  he  angry,  is  expressed 
with  a  doubt,  not  as  regards  the  vision  of  the  prophet  to 
whom  it  is  certain,  but  as  regards  those  who  are  warned ;  for 
they,  to  whom  it  is  not  openly  revealed,  are  wont  to  think 
with  doubt  of  the  anger  of  God.  This  then  they  ought  to 
say  to  themselves,  let  us  lag  hold  of  discipline,  lest  at  any 
time  the  Lord  be  angrg,  and  we  perish  from  the  righteous 
wag.  Now,  how  the  Lord  he  angry  is  to  be  taken,  has  been 
said  above.  And  ye  perish  from  the  righteous  uag.  This 
is  a  great  punishment,  and  dreaded  by  those  who  have  had 
any  perception  of  the  sweetness  of  righteousness  ;  for  he 
who  perisheth  from  the  way  of  righteousness,  in  much  misery 
will  wander  through  the  ways  of  mirighteousness. 

11.  When  His  anger  shall  he  shortlg  kindled,  hlessed  are 
all  they  icho  put  their  trust  in  Him  ;  that  is,  when  the 
vengeance  shall  come  which  is  prepared  for  the  ungodl}^ 
and  for  sinners,  not  only  will  it  not  light  on  those  who  put 
their  trust  in  the  Lord,  but  it  will  even  avail  for  the 
foundation  and  exaltation  of  a  kingdom  for  them.  For  he 
said  not.  When  His  anger  shall  he  shortlg  kindled,  safe  are 
all  theg  uho  put  their  trust  iu  Him,  as  though  they  should 
have  this  only  thereby,  to  be  exempt  from  punishment ;  but 
he  said,  hlessed ;  in  which  there  is  the  sum  and  accumulation 
of  all  good  things.  Now  the  meaning  of  shortly  I  suppose 
to  be  this,  that  it  will  be  something  sudden,  whilst  sinners 
will  deem  it  far  off  and  long  to  come. 


Ps.  3,  prophetic  of  the  Passion  and  Resurrection  of  the  Lord.  "9 
PSALM  III. 

A  Pnalm  of  David,  iv/ien  he  fled  from  the  face  of  Ahessalon  his  son. 

1.  The  wovdfi,!  slept,  and  took  rest ;  and  rose, for  the  Lord 
will  take  me  up,  lead  us  to  believe  that  this  Psalm  is  to  be 
understood  as  in  the  Person  of  Christ ;  for  they  sound  more 
applicable  to  the  Passion  and  PesuiTection  of  our  Lord,  than 
to  that  history  in  which  David's  flight  is  described  from  the 
face  of  his  rebellious  son.  And,  since  it  is  written  of  Christ's 
disciples,  The  sons  of  the  bridegroom  fast  not  as  long  as  ///e  Matt.  9, 
bridegroom  is  with  litem  ;  it  is  no  wonder  if  by  his  undutifuPi  impius 
son  be  here  meant,  that  imdutifuP  disciple  who  betrayed 
Him.  From  whose  face  although  it  may  be  vmderstood 
historically  that  He  fled,  when  on  his  departure  He  withdrew 
^\ith  the  rest  to  the  mountain  ;  yet  in  a  spiritual  sense,  when 
the  Son  of  God,  that  is  the  Power  and  Wisdom  of  God, 
abandoned  the  mind  of  Judas ;  when  the  Devil  wholly 
occupied  himj  as  it  is  written,  The  Devil  entered  into  his^^^^'^^i 
heart,  may  it  be  well  understood  that  Christ  fled  from  his 
face ;  not  that  Christ  gave  place  to  the  Devil,  but  that  on 
Christ's  departure  the  De\'il  took  possession.  Which  de- 
parture, I  suppose,  is  called  a  flight  in  this  Psalm,  because 
of  its  quickness  ;  which  is  indicated  also  by  the  word  of  our 
Lord,  saying,  jyiat  thou  doest,  do  quickly.  So  even  inJotnis, 
common  conversation  we  say  of  any  thing  that  does  not 
come  to  mind,  it  has  fled  from  me  ;  and  of  a  man  of  much 
learning  we  say,  nothing  flies  from  him.  Wherefore  truth 
fled  from  the  mind  of  Judas,  when  it  ceased  to  enlighten 
him.  But  Absalom,  as  some  interpret,  in  the  Latin  tongue 
signifies,  Patris  pax,  a  father's  peace.  And  it  may  seem 
strange,  whether  in  the  history  of  the  kings,  when  Absalom 
carried  on  war  against  his  father ;  or  in  the  history  of  the 
New  Testament,  when  Judas  was  the  betrayer  of  our  Lord  ; 
how  "  father's  peace"  can  be  understood.  But  both  in  the 
former  place  tluy  who  read  carefully,  see  that  David  in  that 
war  was  at  peace  with  his  son,  who  even  with  sore  grief 
lamented  his  death,  saying,  O  Absalom,  my  soil,  would  God'^  Sam. 
/  liad  died  for  thee !  And  in  the  history  of  the  New  ' 
Testament  by  that  so  great  and  so  wonderful  forbearance  of 


1 0  Xt's  meekness  to  Judas :  as  Man,  God  Hisgloi'y,  much  more  our's. 

our  Lord ;  in  that  He  bore  so  long  with  him  as  if  good,  when 
He  was  not  ignorant  of  his  thoughts ;  in  that  He  admitted 
him  to  the  Supper  in  which  He  committed  and  dehvered  to 
His  disci])les  the  figure  of  His  Body  and  Blood;  finally,  in 
that  He  received  the  kiss  of  peace  at  the  very  time  of  His 
betrayal ;  it  is  easily  understood  how  Cluist  shewed  peace 
to  His  betrayer,  although  he  was  laid  waste  by  the  intestine 
war  of  so  abominable  a  device.  And  therefore  is  Absalom 
called  "father's  peace,"  because  his  father  had  the  peace, 
which  he  had  not. 

2.  O   Lord,  how  are    they   multiplied   that  trouble  me.' 

So  multiplied  indeed  were    they,  that   one  even  from  the 

number  of  His  disciples  was  not  wanting,  Avho  was  added  to 

the  number  of  His  persecutors.     Many  i  ise  up  against  me  ; 

many  say  unto  my  soul.  There  is  no  salvatio/i  for  him  in  his 

God.     It   is  clear  that  if  they  had  had  any  idea  that  He 

would  rise  again,  assm-edly  they  would  not  have  slain  Him. 

Mat.27,  To  this  end  ai'e  those  speeches,  Let  Him  come  down  from 

■*^"        the  cross,  if  He  be  the  Son  of  God;    and  again.  He  saved 

others.  Himself  He  cannot  save.     Therefore,  neither  woidd 

Judas  have  betrayed  Him,  if  he  had  not  been  of  the  number 

of  those  who  despised  Christ,  saying,  There  is  no  salvation 

for  Hi}/i  in  His  God. 

1  sus-         3.  But  Thou,  O  Lord,  art  my  taker  ^.    It  is  said  to  God  in 

eeptor    ^^  nature  of  man,  for  the  taking  of  man  is,  the  Word  made 

Flesh.     My  ylory.     Even  He  calls  God  his  glory,  whom  the 

Word  of  God  so  took,  that  God  became  one  with  Him.    Let 

the  proud  learn,  who  unwillingly  hear,  when  it  is  said  to 

1  Cor.    them.  Fur  what  hast  thou  that  thou  didst  not  receive'^    Now 

"*'  '■      if  thou  didst  receive  it,  why  dost  thou  glory  as  if  thou  Jtndst 

not  received  it  ?     And  the  lifter  vp  of  my  head.     I  think 

that  this  should  be  here  taken  of  the  human  mind,  which  is 

not  unreasonably  called  the  head  of  the  soul ;    which  so 

inhered  in,  and  in  a  sort  coalesced  with,  the  supereminent 

excellency  of  the  Word  taking  man,  that  it  was  not  laid 

aside  by  so  great  humiliation  of  the  Passion. 

4.  With  my  voice  have  I  cried  unto  the  Lord;  that  is, 
not  with  the  voice  of  the  body,  which  is  drawn  out  with  the 
sound  of  the  reverberation  of  the  air ;  but  with  the  voice  of 
the  heart,  which  to  men  speaks  not,  but  witli  God  sounds  as 


The  voice  of  the  heart  cries  to  God.  \\ 

a  cry.  By  this  voice  Susanna  was  heard;  and  with  thisSus.  44. 
voice  the  Lord  Himself  commanded  that  prayer  should  be^  "■^' 
made  in  closets,  that  is,  in  the  recesses  of  the  heart  noise- 
lessly. Nor  would  one  easily  say  that  prayer  is  not  made 
with  this  voice,  if  no  sound  of  words  is  uttered  from  the 
body  ;  since  even  when  in  silence  we  pray  within  the  heart, 
if  thoughts  interjjose  alien  from  the  mind  of  one  praying, 
it  cannot  yet  be  said,  With  my  voice  have  I  cried  unto  the 
Lord.  Nor  is  this  rightly  said,  save  when  the  soul  alone, 
taking  to  itself  nothing  of  the  flesh,  and  nothing  of  the  aims  of 
the  flesh,  in  prayer,  speaks  to  God,  where  He  only  hears.  But 
even  this  is  called  a  cry  by  reason  of  the  strength  of  its 
intention.  And  He  heard  me  out  of  His  holy  mountain. 
We  have  the  Lord  Himself  called  a  mountain  by  the  Prophet, 
as  it  is  written,  Ihe  stone  that  was  cut  out  without  hands  Baa.  2, 
greia  to  Ihe  size  of  a  mountain.  But  this  cannot  be  taken  '^^' 
of  His  Person,  unless  peradventure  He  would  speak  thus,  out 
of  myself,  as  of  His  holy  mountain  He  heard  me,  when  He 
dwelt  in  me,  that  is,  in  this  very  mountain.  But  it  is  more 
plain  and  unembarrassed,  if  we  understand  that  God  out  of 
His  justice  heard.  For  it  was  just,  that  He  should  raise 
again  from  the  dead  the  Innocent  Who  was  slain,  and  to 
Whom  evil  had  been  recompensed  for  good,  and  that  He 
should  render  to  the  persecutor  a  meet  reward,  who  repaid 
Him  evil  for  good.  For  we  read,  Thy  justice  is  as  the  Ps.36,6. 
mountains  of  God. 

5.  /  slept,  and  took   rest ''.     It  may  be  not    unsuitably 
remarked,  that  it  is  expressly  said,  /,  to  signify  that  of  His 
own  Will  He  underwent  death,  according  to  that.  Therefore  3r>\\n\(i, 
dolh  My  Father  love  Me,  because  J  lay  down  My  life,  that  I         ' 
might  take  it  again.     No  man  taketh  it  from  Me  ;    I  have 
power  to  lay  it  down,  and  I  have  power  to  lake  it  again. 
Therefore,    saith    He,   you   have    not  taken   Me  as  though 
against  My  will,  and  slain  Me  ;    but  /  slept,  and  took  rest ; 
and  rose,  for  Ihe  Lord  icill  lake  me  up.     Scripture  contains 
numberless  instances  of  sleep  being  put  for  death  ;    as  the 
Apostle  says,  /  would  not  have  you  to  be  ignorant,  brethren,  i  Thess. 
concerning  them  which  are  asleep.     Nor  need  we  make  any"^'  ^^' 
question,  why   it   is    added,    look   rest,    seeing  that  it   has 
already  been    said,  /  slept.     Repetitions  of  this  kind  are 
**  Ego  dormivi,  et  somiium  cepi.     Tii  tlie  Hebrew  also,  /"is  emphatic. 


mitio 
-somnus 


12  Our  future  present  to  God. 

usual  in  Scripture,  as  we  have  pointed  out  many  in  the 
second  Psalm.  But  some  copies  have,  /  slept,  and  was  cast 
into  a  deep  sleep  \  And  different  copies  express  it  differently, 
according  to  the  possible  renderings  of  the  Greek  words,  lyw 
•dor-  8e  ex.oi[XYi$Yjv  kou  uTrvcotra.  Unless  perhaps  sleeping*  may  be 
J  taken  of  one  dying,  but  sleep  ^  of  one  dead  :  so  that  sleeping 
may  be  the  transition  into  sleep,  as  awakening  is  the  transition 
into  wakefidness.  Let  us  not  deem  these  repetitions  in  the 
sacred  writings  empty  ornaments  of  speech.  /  slept,  and 
took  rest,  is  therefore  well  understood  as  "  I  gave  Myself  up 
to  My  Passion,  and  death  ensued."  And  I  rose,  for  the 
Lord  will  take  Me  up.  This  is  the  more  to  be  remarked, 
how  that  in  one  sentence  the  Psalmist  has  used  a  verb  of 
past  and  future  time.  For  he  has  said,  both  /  rose,  which  is 
the  past,  and  will  take  Me  up,  which  is  the  future  ;  seeing 
that  assm'edly  the  rising  again  could  not  be  without  that 
taking  up.  But  in  prophecy  the  future  is  well  joined  to  the 
past,  whereby  both  are  signified.  Since  things  which  are 
prophesied  of  as  yet  to  come  in  reference  to  time  are  future; 
but  in  reference  to  the  knowledge  of  those  who  prophesy  they 
are  already  to  be  viewed  as  done.  Verbs  of  the  present 
tense  are  also  mixed  in,  vvhich  shall  be  treated  of  in  their 
proper  j^lace  when  they  occur. 

6.  /  will  not  fear  the  thousands  of  people  that  surround 
me.  It  is  written  in  the  Gospels  hoAv  great  a  multitude 
stood  around  Him  as  He  was  suflering,  and  on  the  cross. 
Arise,  0  Lord,  save  me,  O  my  God.  It  is  not  said  to  God, 
Arise,  as  if  asleep  or  lying  down,  but  it  is  usual  in  holy 
Scripture  to  attribute  to  God  what  He  doeth  in  us  ;  not 
indeed  universally,  but  where  it  can  be  done  suitably ;  as 
when  He  is  said  to  speak,  Avhen  by  His  gift  Prophets  speak, 
and  Apostles,  or  whatsoever  messengers  of  the  truth.    Hence 

2^Cor.  that  text,  Would  you  have  proof  of  Christ,  Who  speaketh  in 
me  f  For  he  doth  not  say,  of  Christ,  by  Whose  enlightening 
or  order  I  speak;  but  he  attributes  at  once  the  speaking 
itself  to  Him,  by  Whose  gift  he  spake. 

7.  Si)ice  Thou  hast  smitten  all  who  oppose  me  without  a 
cause.  It  is  not  to  be  pointed  as  if  it  were  one  sentence. 
Arise,  O  Lord,  save  me,  O  nry  God;  since  Thou  hast  smit/en 

'  Pormivi,  ct  soporatus  sum. 


13,3. 


Teeth  symbols  of  destruction  to  good  or  ill.  13 

all  who  oppose  me  icithoiii  a  cause.     For  He  did  not  there- 
fore save  Him,  because  He  smote  His  enemies ;   but  rather 
He  being  saved,  He  smote  them.     Therefore  it  belongs  to 
what  follows,  so   that  the  sense  is  this ;    Since   Than  hast 
smitten  all  itho  oppose  me  ivithoutacause.  Thou  hast  broken 
the  teeth  of  the  sinners  ;    that  is,  thereby  hast  Thou  broken 
the  teeth  of  the  sinners,  since  Thou  hast  smitten  all  who 
oppose  me.     It  is  forsooth  the  punishment  of  the  opposers, 
whereby  their  teeth  have  been  broken,  that  is,  the  words  of 
sinners  rending  with  their  cursing  the  Son  of  God,  brought 
to  nought,  as  it  were  to  dust ;    so  that  we  may  understand 
teeth  thus,  as  words  of  cursing.    Of  which  teeth  the  Apostle  >  Oxf. 
speaks,  Jf  ye  bite  one  another,,  take  heed  that   ye  be  noti-Q^^^ 
consumed  one  of  another.     The  teeth  of  sinners  can  also  be^^^'^j 
taken  as  the  chiefs  of  sinners  ;    by  whose  authority  each  one 
is  cut  off  from  the  fellowship  of  godly  livers,  and  as  it  were 
incorporated  with  evil  livers.     To  these  teeth  are  opposed 
the  Church's  teeth,  by  whose  authority  believers  are  cut  off 
from  the  error  of  the  Gentiles  and  divers  opinions,  and  are 
translated  into  that  fellowship  which  is  the  body  of  Christ. 
With  these  teeth  Peter  was  told  to  eat  the  animals  when 
they  had  been  killed,  that  is,  by  killing  in  the  Gentiles  what 
they  were,  and  changing  them  into  what  he  was  himself     Of 
these  teeth  too  of  the  Church  it  is  said.  Thy  teeth  are  as  a  Sol. 
Jlock  of  shorn  sheep.,  coming  up  from  the  bath,  tv  hereof  every  ^^^i'  ej 
one  heareth  tiviiis,  and  there  is  not  one  barren  among  them. 
These  are  they  who  prescribe  rightly,  and  as  they  prescribe, 
live;   who  do  what  is  written.  Let  your  ivorks  shine  before  Matt.  5, 
men,  that  they  may  bless  your  Father  ithich  is  in  heaven.     ' 
For  moved  by  their  authority,  they  believe  God  Who  speaketh 
and  worketh  through  these  men  ;    and  separated  from  the 
world,  to  which  they  were  once  conformed,  they  pass  over 
into  the  members  of  the  Church.     And  rightly  therefore  are 
they,  through  whom  such  things  are  done,  called  teeth  like 
to  shorn  sheep ;    for  they  have  laid  aside  the  burdens  of 
earthly  cares,  and  coming  up  from  the  bath,  fi-om  the  washing 
away  of  the  filth  of  the  world  by  the  Sacrament  of  Baptism, 
every  one  beareth  twins.     For  they  fulfil  the  two  command- 
ments, of  which  it  is  said.  On  these  two  conunandmoits  hang  Mat.22, 
all  the  Law  and  the  Prophets ;   loving  God  with  all  their '^*'' 


14    Psalms  prophetic  of  Christ  include  His  Body  the  Church. 

heart,  and  with  all  their  soul,  and  with  all  their  mind,  and 
their  neighbour  as  themselves.  There  is  not  one  barren 
among  tliem,  for  much  fruit  they  render  unto  God.  Ac- 
cording to  this  sense  then  it  is  to  be  thus  understood,  Tlion 
Jiast  broken  the  teeth  of  the  sinners,  that  is,  Thou  hast 
brought  the  chiefs  of  the  sinners  to  nought,  by  smiting  all 
who  oppose  Me  without  a  cause.  For  the  chiefs  according 
to  the  Gospel  history  persecuted  Him,  whilst  the  lower 
people  honoured  Him. 

8.  Salvation  is  of  the  Lord;   and  upon  Thy  people  be  Thy 

blessing.     In  one  sentence  the  Psalmist  has  enjoined  men 

what  to  believe,  and  has  prayed  for  believers.     For  when  it 

is  said.  Salvation  is  of  the  Lord,  the  words  are  addressed  to 

men.     Nor  does  it  follow.  And  upon   Thy  people   be    Thy 

blessing,  in  such  wise  as  that  the  whole  is  spoken  to  men, 

but  there  is  a  change  into  prayer  addressed  to  God  Himself, 

for  the  very  people  to  whom  it  was  said,  Salvation  is  of  the 

Lord.     What  else  then  doth  he  say  but  this  .''    Let  no  man 

presume  on  himself,  seeing  that  it  is  of  the  Lord  to  save  from 

R'oni.  7,  the  death  of  sin  :    for,  Wretched  man  that  I  am,  who  shall 
24.  25. 

deliver  me  from  the  body  of  this  death  ?    The  grace  of  God 

through   Jesus  Christ    our  Lord.     But    do  Thou,  O  Lord, 

bless  Thy  people,  w^ho  look  for  salvation  from  Thee. 

9.  This  Psalm  can  be  taken  as  in  the  Person  of  Christ 
another  way;  which  is  that  whole  Christ  should  speak.  I 
mean  by  whole,  with  His  body,  of  which  He  is  the  Head, 

1  Cor.    according  to  the  Apostle,  who  says,  Ye   are   the   body  of 
'        Christ,  and  the  members.     He  therefore  is  the  Head  of  this 

^P^' ^)  body  ;  wherefore  in  another  place  he  saith.  But  doing  the 
truth  in  love,  we  may  increase  in  Him  in  all  things,  Who  is 
the  Head,  Christ,  from  Whom  the  whole  body  is  joined 
together  and  compacted.  In  the  Prophet  then  at  once  the 
Church,  and  her  Head,  (the  Church  founded  amidst  the 
storms  of  persecution  throughout  the  whole  world,  which  we 
laiow  already  to  have  come  to  pass,)  speaks,  O  Lord,  how 
are  they  multiplied  that  trouble  me  I  many  rise  up  against 
me  ;  wishing  to  exterminate  the  Christian  name.  Many  say 
unto  my  soul,  Tliere  is  no  salvation  for  him  in  his  God.  For 
they  would  not  otherwise  hope  that  they  could  destroy  the 
Church,  branching  out  so  very  far  and  wide,  unless  they 


Ps.  3.  expounded  of  the  Church.  15 

believed  that  God  had  no  care  thereof.     But  Thon,  O  Lord, 

art  my  taker ;  in  Christ  of  course.     For  into  that  flesh'  the'homine 

Church  too  hath  been  taken  by  the  Word,  Who  teas  made^o\\n\, 

14 

Jlesh,  and  dwelt  in  us;  for  that,  In  lieavenly  places  hath  He-^.-ah.'!, 

made  its  to  sit  together  with  Hint.     When  the  Head  goes^- 

before,   the    other   members    will   follow;    for,    Who   shall'Rom.8, 

separate  us  from  the  love  of  Christ?    Justly  then  does  the  "' 

Church  say,  TIiou  art  my  taker.     My  glory ;    for  she  doth 

not   attribute    her    excellency    to   herself,    seeing   that    she 

knoweth   by  Whose  grace  and  mercy  she    is  what  she  is, 

A7id  the  lifter  up  of  my  head,  of  Him,  namely,  Who,  //;eCol.  i. 

First-born  from  the  dead,  ascended  up  into  heaven.      With  **' 

my  voice  have  I  cried  unto  the  Lord,  and  He  heard  me  out 

of  His  holy  mountain.     This  is  the  prayer  of  all  the  Saints, 

the  odour  of  sweetness,  which  ascends  up  in  the  sight  of  the 

Lord.     For  now  the  Church  is  heard  out  of  this  mountain, 

which  is  also  her  head ;    or,  out  of  that  justice  of  God,  by 

which   both  His    elect    are    set   free,  and  their  persecutors 

punished.     Let   the  people  of  God  also  say,  I   slept,  and 

took  rest;  and.  rose, for  the  Lord  will  take  me  up;  that  they 

may   be  joined,  and    cleave    to   their   Head.     For   to   this 

people  is  it  said,  Auake  thou  that  steepest,  and  arise  from 'E.'^h.  5, 

the  dead,  and  Christ  shall  lay  hold  on  thee.     Since  they  are 

taken  out  of  sinners,  of  whom  it  is  said  generally.  But  they  i  Thess. 

tliat  sleep,  sleep  in  the  night.    Let  them  say  moreover,  I  will  ' 

not  fear  the  thousands  of  people  that  surround  me  ;    of  the 

heathen  verily  that  compass  me  about  to  extinguish  every 

where,  if  they  could,  the  Christian  name.     But  how  should 

they  be  feared,  when  by  the  blood  of  the  martyrs  in  Christ, 

as  by  oil,  the  ardour  of  love  is  inflamed  ?     Arise,  0  Lord, 

save  me,  O  my  God.     The  body  can  address  this  to  its  own 

Head.      For   at    His    rising   the    body   was    saved  ;     Who 

ascended  up  on  high,  led  captivity  captive,  gave  gifts  iinto  Eph.  4, 

me?i.    For  this  is  said  by  the  Prophet,  in  the  secret  purpose  of  p .  (,„ 

God',  until  that  ripe  harvest  which  is  spoken  of  in  the  Gospel,  is. 

whose  salvation  is  in  His  ResuiTection,  Who  vouchsafed  to  di^ltTna- 

die  for  us,  shed  out  our  Lord  to  the  earth.     Since  Thou  hast  t'o"*^- 

Matt.  9 
smitten   all   who   oppose  me   without  a  cause.    Thou   hast 37. 

broken  the  teeth  of  the  sinners.    Now  while  the  Church  hath 

rule,  the   enemies  of  the   Christian  name  are  smitten  with 


16  Ps.  3.  includes  the  strife  of  each  soul  with  Satan. 

confusion ;  and,  whether  their  curses  or  their  chiefs,  brought 
to  nought.  Believe  then,  O  man,  that  salvation  is  of  the 
Lord:  and,  Thou,  O  Lord,  may  Thy  blessing  be  upon  Thy 
people. 

10.  Each   one  too  of  us  may  say,  when  a  multitude   of 
vices  and  lusts  leads  the  resisting  mind  in  the  law  of  sin, 
O  Lord,  how  are  they  multiplied  that  trouble  me !  many 
rise  up  against  me.   And,  since  despair  of  recovery  generally 
creeps  in  through  the  accumulation  of  vices,  as  though  these 
same  vices  were  mocking  the  soul,  or  even  as  though  the 
Devil  and  his  angels  through  their  poisonous   suggestions 
were  at  work  to  make  us  despair,  it  is  said  with  great  truth, 
Many  say  unto  my  soul,  There  is  no  salvation  for  him  in  his 
God.     But  Thou,  0  Lord,  art  my  taker.     For  tliis  is  our 
hope,  that  He  hath  vouchsafed  to  take  the  nature  of  man  in 
Christ.      My  glory ;    according  to  that  rule,  that   no    one 
should  ascribe  ought  to  himself.     And  the  lifter  up  of  my 
head;  either  of  Him,  Who  is  the  Head  of  us  all,  or  of  the 
spirit  of  each  several  one  of  us,  which  is  the  head  of  the  soul 
1  Cor.    and  body.     For  the  head  of  the  woman  is  the  man,  and  the 
^^'  ^'     head  of  the  man  is  Christ.     But  the  mind  is  lifted  up,  when 
Eom.  7,  it  can  be  said  already,  With  the  mind  I  serve  the  law  of  God; 
^^'        that  the  rest  of  man  may  be  reduced  to  peaceable  submission, 
1  Cor.    when  in  the  resurrection  of  the  flesh  death  is  swallowed  up 
^^'  ^^"  in  victory.    With  my  voice  I  have  cried  untoUhe  Lord;  with 
that  most  inward  and  intensive  voice.     And  He  heard  tne 
out  of  His  holy  mountain ;  Him,  through  Whom  He  hath 
succoured   us,  through  Whose   mediation    He    heareth   us. 
/  slejjt,  and  took  rest;  and  rose,  for  the  Lord  will  take  me 
up.     Who   of  the  faithful  is  not  able  to  say  this,  when  he 
calls  to  mind  the  death  of  his  sins,  and  the  gift  of  rege- 
neration ?     /  will  not  fear  the  thousands  of  people   that 
surround  me.     Besides  those  which  the  Church  universally 
hath  borne  and  beareth,  each  one  also  hath  temptations,  by 
which,  when  compassed  about,  he  may  speak  these  words, 
Arise,  0  Lord;  save  me,  O  my  God:  that  is,  make  me  to 
arise.     Since  Thou  hast  smitten  all  ivho  oppose  me  without 
iprse-     a  cause:  it  is  well  in  God's  determinate'  purpose  said  of  the 
tione      Devil  and  his  angels ;  who  rage  not  only  against  the  whole 
body  of  Christ,  but   also    against   each    one  in  particular. 


Psahn  and  Somj.      The  End.     Blessing  amid  tribulation.    17 

Thou  hast  broken  the  teeth  of  the  sinners.     Each  man  hath  Ver.  8. 
those  that  revile  him,  he  hath  too  the  prime  authors  of  vice, 
who    strive  to  cut  him  off'  from  the  body  of  Christ.     But 
salvation  is  of  the  Lord.     Pride  is  to  be  guarded  against, 
and  we  must  say,  My  soul  cleaved  after  Thee.     And  upon  Ps-63,8. 
Thy  people  be  Thy  blessing :  that  is,  upon  each  one  of  us.      sept. 


PSALM  IV. 

To  the  end,  a  Psalm  Song  to  <^  David. 

1.  Christ  is  the  end  of  the  law  for  righteousness  to  every 'Rom.ia, 
one  that  believeth.  For  this  end  signifies  perfection,  not 
consumption.  Now  it  may  be  a  question,  whether  every 
Song  be  a  Psalm,  or  rather  every  Psalm  a  Song ;  whether 
there  are  some  Songs  which  cannot  be  called  Psalms,  and 
some  Psalms  which  cannot  be  called  Songs.  But  the  Scrip- 
ture must  be  attended  to,  if  haply  "  Song"  do  not  denote  a 
joyful  theme.     But  those  are  called  Psahns  which  are  sung 

to  the  Psaltery;  which  the  history  as  a  high  mystery  i  Chron. 
declares  the  Prophet  David  to  have  used.  Of  which  matter  j^jjJi^e  5^ 
this  is  not  the  place  to  discom'se ;  for  it  requires  prolonged 
inquiry,  and  much  discussion.  Now  meanwhile  we  must 
look  either  for  the  words  of  the  Lord  Man  after  the  Resur- 
rection, or  of  man  in  the  Church  believing  and  hoping 
on  Him. 

2.  Ver.  1.  When  I  called^  the  Oodofmy  righteousness  heard 
me.  When  I  called,  God  heard  me,  the  Psalmist  says,  of  Whom 
is  my  righteousness.  In  tribulation  Thou  hast  enlarged  me. 
Thou  hast  led  me  from  the  straits  of  sadness  into  the  broad 
ways  of  joy.  For,  tribulation  and  straitness  is  on  every  souljiom.  2, 
of  man  that  doeth  evil.  But  he  vvlio  says.  We  rejoice  in^' 
tribulations^  knowing  that  tribulation  worketh  patience  ;  up 

to  that  where  he  says.  Because  the  love  of  God  is  shed  Bom.  5, 
abroad  in  our  hearts  by  the  Holy  Ghost,  which  is  given  tmto^'  ' 
US;  he  hath  no  straits  of  heart,  they  be  heaped  on  him 
outwardly  by  them  that  persecute  him.  Now  the  change  of 
person,  for  that  from  the  third  person,  where  he  says,  He 
heard,  he  passes  at  once  to  the  second,  where  he  says.  Thou 
hast  enlarged  me;  if  it  be  not  done  for  the  sake  of  variety 

''  ill  rh  r'iX»i,  l*  ^aXfioTf  aiS»  ref  Aosw'S,     Sept. 
C 


1 8    Christ  *  enlarged"  in  His  people.     Men  wilful  self-deceit. 

Psalm  and  grace,  it  is  strange  why  the  Psalmist  should  first  wish  to 

•     declare   to   men    that   he    had    been  heard,  and  afterwards 

address  Him  Who  heard  him.     Unless  perchance,  when  he 

had  declared  how  he  was  heard,  in  this  very  enlargement 

of  heart  he  prefen-ed  to  speak  with  God;  that  he  might  even 

in  this  way  shew  what  it  is  to  be  enlarged  in  heart,  that  is,  to 

have  God  already  shed  abroad  in  the  heart,  with  Whom  he 

might  hold  converse  interiorly.     Which  is  rightly  understood 

as  spoken  in  the  person  of  him  who,  believing  on  Christ,  has 

been  enlightened ;  but  in  that  of  the  very  Lord  Man,  Whom 

the  Wisdom  of  God  took,  I  do   not  see  how  this  can  be 

suitable.     For  He  was  never  deserted  by  It.     But  as  His 

verj'  prayer  against  trouble  is  a  sign  rather  of  our  infirmity,  so 

also  of  that  sudden  enlargement  of  heart  the  same  Lord  may 

speak  for  His  faithful  ones,  whom  He  has  personated  also  i 

Mat. 25,  when  He  said,  /  teas  an  hungred,  and  ye  gave  3Ie  no  meat ; 

I  uas   thirsty,  and  ye  gave   Me  no  drink,  and  so  forth. 

Wherefore  here  also  He  can  say,  Thou  hast  enlarged  me, 

for  one  of  the  least  of  His,  holding  converse  with  God,\Miose 

Rom.  5,  Jove  he  has  shed  abroad  in  his  heart  by  the  Holy  Ghost, 

which  is  given  unto  us.     Have  mercy  upon  me,  and  hear  my 

jjrayer.     Why  does  he  again  ask,  when  already  he  declared 

that  he  had  been  heard  and  enlarged  ?    It  is  for  our  sakes,  of 

Kom.  8,  whom  it  is  said.  But  if  we  hope  for  that  ice  see  not,  we  tcait 

in  patience;  or  is  it,  that  in  him  who  has  believed  that  which 

is  begun  may  be  perfected  ? 

Oxf.  3.  Ver.  2.  O  ye  sons  of  men,  hoic  long  heavy  in  heart.    Let 

your.'     your  error,  says  he,  have  lasted  at  least  up  to  the  coming  of  the 

Son  of  God ;  why  then  any  longer  are  ye  heavy  in  heart .'  When 

will  ye  make  an  end  of  crafty  wiles,  if  now  when  the  trutli  is 

present  ye  make  it  not  ?      Why  do  ye  love  vanity,  and  seek  a 

lie?    Why  would  ye  be  blessed  by  the  lowest  things?    Truth 

alone,  from  which  all  things  are  true,  maketli  blessed.     For, 

Eccles.  vanity  is  of  deceivers,  and  all  is  vanity.     What  prof  t  hath  a 

'   ■      man  of  all  his  labour,  ichereicii/i  he  labour eth  under  the  sun  ? 

Why  then  are  ye  held  back  by  the  love  of  things  temporal ': 

Why  follow  ye  after  the  last  things,  as  though  the  first,  which 

is  vanity  and  a  lie  t     For  you  would  have  them  abide  with 

you,  which  all  pass  away,  as  doth  a  shadow. 

4.  Ver.  3.  And  know  ye  that  the  Lord  hath  magnified  His 


^Aiid^  refers  to  hidckn  thoiujht.  ' Diapsalma.'  Iiacard  crying.  1 9 

Holy  Olio.  Vriiom  but  Him,  Whom  He  raised  up  from  uelow,  Vek.  3. 
and  placed  in  heaven  at  His  right  hand?  Therefore  doth 
he  chide  mankind,  that  they  would  luru  at  length  from  the 
lore  of  this  world  to  Plim.  But  if  the  addition  of  the 
conjunction  (for  he  says,  and  know  ye)  is  to  any  a  difficulty, 
he  may  easily  observe  in  Scripture  that  this  manner  of 
speech  is  usual  in  that  language,  in  which  the  Prophets 
spoke.  For  you  often  find  this  beginning.  And  the  Lord 
said  unto  b.im,  And  the  word  of  the  Lord  came  to  him. 
Which  joining  by  a  conjunction,  when  no  sentence  has  gone 
before,  to  which  the  following  one  may  be  annexed,  per- 
iidventure  admirably  conveys  to  us,  that  the  utterance  of 
the  truth  in  words  is  connected  with  that  vision  which  goes 
on  in  the  heart.  Although  in  this  place  it  may  be  said,  that 
the  former  sentence,  Wky  do  ye  love  vanity,  and  seek  a  lie  ? 
is  as  if  it  were  wriiteu,  Do  not  love  vanity,  and  seek  a  lie. 
And  being  thus  read,  it  follows  in  the  most  direct  con-  « 
stiiiction,  G.nd  knov:  ye  that  the  Lord  haih  rnagnijied  His 
Holy  One.  But  the  interposition  of  the  Diapsalma,  forbids 
our  joining  this  sentence  with  the  preceding  one.  For 
whether  this  be  a  Hebrew  word,  as  some  would  have  it, 
which  means,  so  be  it;  or  a  Greek  word,  which  marks 
a  pause  in  the  psalmody  :  (so  as  that  Psalma  should  be 
what  is  sung  in  psaln;ody,  but  Diapsalma  an  interval  of 
silence  in  the  psalmody ;  that  as  the  coupling  of  voices 
in  singing  is  called  Sympsalma,  so  their  separation  Dia- 
psalma, where  a  certain  pause  of  interrupted  continuity 
is  marked :)  whether  1  say  it  be  the  former,  or  the  latter,  or 
something  else,  this  at  least  is  probable,  that  the  sense 
cannot  lightly  be  continued  and  joined,  where  the  Diapsalma 
intervenes. 

5.  The  Lord  uill  hear  me,  ichen  I  cry  unto  Him. 
I  believe  that  we  are  here  warned,  that  v.ith  great  earnest- 
ness of  heart,  that  is,  vath  an  inward  and  incorporeal  ciy, 
we  should  implore  help  of  God.  For  as  we  must  give 
thanks  for  enlightenment  in  this  life,  so  must  we  pray  for 
rest  after  this  life.  Wherefore  in  the  person,  either  of  the 
faithful  preacher  of  the  Gosjjel,  or  of  our  Lord  Himself, 
it  may  be  taken,  as  if  it  v.  ere  written,  the  Lord  will  hear  you, 
when  you  cry  unto  Elim. 

c  2 


20        Being  cwnry  and  not  sinning.     Imvard  compunction, 

Psalm       c.    Ver.  4.    Be  ye  angry,  and  sin  ?wt.     For  the  thought 

^—  occurred,  Who  is  worthy  to  he  heard?  or  how  shall  the  smner 

not  cry  in  vain  unto  the  Lord  ?  Therefore,  7^e  ye  angry,  saith 
he,  and  sin  not,  Wliich  may  be  taken  two  ways:  either,  even 
if  ye  be  angry,  do  not  sin ;  that  is,  even  if  there  arise  an 
emotion  in  the  soul,  which  now  by  reason  of  the  punishment 
of  sin  is  not  in  our  power,  at  least  let  not  the  reason  and  the 
mind,  which  is  after  God  regenerated  Avithin,  that  with  the 
Rom.  7,  mind  we  should  serve  the  law  of  God,  although  with  the 

25.  . 

flesh  we  as  yet  serve  the  lavf  of  sin,  consent  thereunto ;  or, 
repent  3'e,  that  is,  be  ye  angry  with  yourselves  for  your  past 
sins,  and  henceforth  cease  to  sin.  What  you  say  in  your 
hearts:  there  is  understood,  say  ye:  so  that  the  complete 
sentence  is,  What  ye  say  in  your  hearts,  tJtat  say  ye ;  that 

Is,  29,  is,  be  ye  not  the  people  of  whom  it  is  said,  witJt  their  lips 
they  honour  Me,  but  their  heart  is  far  from  Me.  In  your 
chambers  be  ye  pricked.  This  is  what  has  been  expressed 
already  in  heart.     For  this  is  the   chamber,  of  which  ouv 

Mat.  6,  Lord  warns  us,  that  we  should  pray  within,  with  closed 
doors.  But,  be  ye  pricked,  refers  either  to  the  pain  of 
repentance,  that  the  soul  in  punishment  should  prick  itself, 
that  it  be  not  condemned  and  tormented  in  God's  judgment  j 
or,  to  arousing,  that  we  should  awake  to  behold  the  light  of 
Christ,  as  if  pricks  were  made  use  of.  But  some  say  that 
not,  be  ye  pricked,  but,  be  ye  opened,  is  the  better  reading ; 
because  in  the  Greek  Psalter  it  is  jiaTavoyrjre,  which  refers  to 
that  enlargement  of  the  heart,  in  order  that  the  shedding 
abroad  of  love  by  the  Holy  Ghost  may  be  received. 

Ps.  5],  7.  Ver.  5.  Offer  the  sacrifice  of  righteousness, and  hope  in 
the  Lord.  He  says  the  same  in  another  Psalm,  the  sacrifice 
for  God  is  a  troubled  spirit.  Wherefore  that  this  is  the 
sacrifice  of  righteousness  which  is  offered  through  repentance 
it  is  not  unreasonably,  here  understood.  For  what  more 
righteous,  than  that  each  one  should  be  angry  with  his  own 
sins,  rather  than  those  of  others,  and  that  in  self-punishment 
he  should  sacrifice  himself  unto  God  ?  Or  are  righteous 
works  after  repentance  the  sacrifice  of  righteousness }  For 
the  interposition  of  Diapsalma  not  unreasonably  perhaps 
intimates  even  a  transition  from  the  old  life  to  the  new  life : 
that  on  the  old  man  being  destroyed  or  weakened  by  repent- 


17. 


Sacrifice  of  Repentance.    What  to  liope  for .  Light  in  the  soul.  '21 

ance,  the  sacrifice  of  righteousness,  according  to  the  re-  Ver.  5. 
generation  of  the  new  man,  may  be  offered  to  God ;  when 
the  soul  now  cleansed  offers  and  places  itself  on  the  altar  of 
faith,  to  be  encompassed  by  heavenly  fire,  that  is,  by  the 
Holy  Ghost.  So  that  this  may  be  the  meaning,  Offer  the 
sacrifice  of  righteousness,  and  hope  in  the  Lord ;  that  is, 
live  uprightly,  and  hope  for  the  gift  of  the  Holy  Ghost, 
that  the  truth,  in  which  you  have  believed,  may  shine  upon 
you. 

8.  But  yet,  hope  in  the  Lord,  is  as  yet  expressed  without' '  clause. 
explanation.  Now  what  is  hoped  for,  but  good  things  ^.  But 
since  each  one  would  obtain  from  God  that  good,  which  he 
loves ;  and  they  are  not  easy  to  be  found  who  love  interior 
goods,  that  is,  which  belong  to  the  inward  man,  which  alone 
should  be  loved,  but  the  rest  are  to  be  used  for  necessity, 
not  to  be  enjoyed  for  pleasure ;  excellently  did  he  subjoin, 
when  he  had  said,  hope  in  the  L^ord,  (ver.  6.)  Many  say,  who 
sheweth  us  good  things?  This  is  the  speech,  and  this  the  daily 
inquiry  of  all  the  foolish,  and  unrighteous  j  whether  of  those 
who  long  for  the  peace  and  quiet  of  a  worldly  life,  and  from 
the  frowardness  of  mankind  find  it  not ;  who  even  in  their 
blindness  dare  to  find  fault  with  the  order  of  events,  when 
involved  in  their  own  deservings  they  deem  the  times  worse 
than  these  which  are  past:  or,  of  those  who  doubt  and 
despair  of  that  future  life,  which  is  promised  us ;  who  are 
often  saying.  Who  knows  if  it's  true.?  or,  who  ever  came  from 
below,  to  tell  us  this  ?  Very  exquisitely  then,  and  briefly,  he 
shews,  (to  those,  that  is,  who  have  interior  sight,)  what  good 
things  are  to  be  sought ;  answering  their  question,  who  say, 
Who  sheweth  us  good  things?  The  light  of  Thy  countenance, 
saith  he,  is  stamped  on  us,  O  Lord.  This  light  is  the  whole 
and  true  good  of  man,  which  is  seen  not  with  the  eye,  but 
with  the  mind.  But  he  says,  stamped  on  us,  as  a  penny  is 
stamped  with  the  king's  image.  For  man  was  made  after  Gen.  i, 
the  image  and  likeness  of  God,  which  he  defaced  by  sin:^^' 
therefore  it  is  his  true  and  eternal  good,  if  by  a  new  birth  he 
be  stamped.  And  1  believe  this  to  be  the  bearing  of  that 
which  some  understand  skilfully ;  1  mean,  what  the  Lord 
said  on  seeing  Caesar's  tribute  money.  Render  to  Ctcsar  the  Mat.22, 
things  that  are  Ccesar's;   and  to  God  the  things  that  are'^^' 


22  God^s  Image  is  for  God.    Manifuld  desires.loose  simple  good. 

Psalm  God''s.     As  if  He  had  said,  in  like  manner  as  Caesar  exacts 

'—'  from  you  the  iiDpression  of  his  image,  so  also  does  God : 

that  as  the  tribute  money  is  rendered  to  liirn,  so  should  the 
soul  to  God,  illumined  and  stamp<"d  with  t:rj  light  of  His 
countenance.  (Ver.  7.)  TJion  liasl  put  gladness  iulo  m>j  heart. 
Gladness  then  is  not  to  be  sought  without  by  them,  who, 
being  still  lieavy  in  heart,  love  vanily,  and  seek  a  lie;  but 
within,  where  the  light  of  God's  countenance  is  stamped. 

Eph.3,  For  Christ  du'ellelli  in  the  inner  man,  as  the  Apostle  says; 
'■  for  to  Hhn  doth  it  appertain  to  see  truth,  since  He  hath 

John  14,  said,  I  am  the  iriilh.     And  again,  when  He  spake  in  the 

2'cor.    Apostle,  saying,  IVoiikl  yon  receiv-^  a  proof  of  Christ,  IVho 

^^>^-  speaketli  in  me?  He  spake  not  of  course  from  without  to 
him,  but  in  his  very  heart,  that  is,  in  that  chaa:!ber  where  we 
are  to  pray. 

9.  Bat  men  (who  doubtless  are  many)  who  follow  after 
things  temporal,  know  not  to  say  aught  else,  than,  ivho- 
sheiccth  us  good  things?  when  the  true  and  certain  good 
within  their  very  selves  they  cannot  see.  Of  these  ac- 
cordingly is  most  justly  said,  what  he  adds  next;  From  the 
time  of  His  com,  of  itine,  and  oil,  they  have  been  mul- 
tiplied.    For  the  addition  of  His,  is  not  superfluous.     For 

John  6,  the  corn  is  God's :  inasmuch  as  He  is  the  tiring  bread 
Which  came  down   from   heaven.     The  wine  too  is  God's: 

Ps  36,8.  for,  they  shall  be  inebriated,  ho  says,  irith  the  fatness  of 
Thine   house.     The   oil   too  is  God's :    of  which  it  is  said^ 

Ps.23,5.  Thou  hast  fattened,  my  head  with  oil.  But  those  many, 
who  say,  f^'ho  sitcivcih  us  good  tilings?  and  who  see  not 
that  the  kingdom  of  heaven  is  within  them  :  these,  from  the 
time  of  His  corn,  of  laine,  and  oil,  are  multiplied.  For 
multi})lication  docs  not  always  betoken  plentifulness,  and 
not,  generally,  scantiness:  when  the  soul,  given  up  to  tem- 
poral pleasures,  burns  ever  with  desire,  and  cannot  be 
satisfied;  and,  distracted  with  manifold  and  anxious  thought, 
is  not  permitted  to  see  the  simple  good.     Such  is  the  soul  of 

■Wis<1.9,which  it  is  said,  for  the  corruptible  body  presseth  down  the 
soul,  and  the  earthly  tabernacle  weigheth  doivn  the  mind 
that  musc'/h  on  many  things.  A  soul  like  this,  by  the 
departure  and  succession  of  temporal  goods,  that  is,  from, 
the  time  of  His  corn,  wine,  and  oil,  filled  \^ith  numberless 


Hesi  in  leaving  the  loorld.     Singleness  of  hope  in  God.      23 

idle  fancies,  is  so  multiplied,  that  it  cannot  do  that  which  is  Ver.  7. 
commanded,  think  on  the  Lord  in  goodness,  and  in   sivi- Wisd.i, 
plicity  of  licari  seek  Him.     For  tliis  multiplicity  is  strongly^* 
opposed   to   that   simplicity.      And  therefore  leaving  these, 
who  are  many,  multiplied,  that  is,  by  the  desire  of  things 
temporal,  and  who  say,  Wlio  sheweth  us  good  things  ?  which 
are  to  be  sought  not  with  the  eyes  without,  but  with  simpli- 
city  of  heart  within,  the    faithful    man  rejoices   and   says, 
(ver.  8.)  In  peace,  together,  I  ivill  sleep,  and  take  rest.     For 
such   men  justly  hope  for  all   manner  of  estrangement  of 
mind  from  things  mortal,  and  forgetfulness  of  this  world's 
miseries;    which   is   beautifully  and    prophetically  signified 
under  the  name  of  sleep  and  rest,  where  the  most  perfect 
peace  cannot  be  interrupted  by  any  tumult.     But  this  is 
not  had  now  in  this  life,  but  is  to  be  hoped  for  after  this 
life.      This  even   the  words  themselves,  which    are    in  the 
future  tense,  shew  us.     For  it   is   not  said,  either,  1   have 
slept,  and  taken  rest ;   or,  I  do  sleep,  and  take  rest ;    but, 
I  ivill  sleep,  and  take  rest.     Then  shall  tliis  corrnptihle  put\  Cor, 
on  incorruption,  and  this  mortal  shall  put  on  immortality ;     ' 
then   shall  death   be  swalloioed  up  in  victory.      Hence  it 

is  said,  but  if  we  hope  for  that  ive  see   not,  tee  wait  in  Rom.  8, 

,•  25. 

patience. 

10.  Wherefore,  consistently  with    this,  he   adds  the  last 

words,   and   says,  Since  Thou,  O  Lord,  in  singleness  hast 

made  me  dnell  in  hope.     Here  he  does  not  say,  wilt  make  ; 

but,  hast  made.     In  whom  then  this  hope  now  is,  there  will 

be  assuredly  that  which  is  hoped  for.    And  well  does  he  say, 

in  singleness.     For  this  may  refer   in   opposition   to  those 

many,  who  being  multiplied  from  the   time  of  His  corn,  of 

wine,  and  oil,  say,  Who  shenefh  us  good  tilings?    For  this 

multiplicity  perishes,  and  singleness  is  observed  among  the 

Saints:  of  whom  it  is  said  in  the  Acts  of  the  Apostles,  and  of  Acts  4, 

the  multitude  of  them  that  believed,  there  was  one  soul,  and^'^- 

one  heart.      In   singleness,   then,  and   simplicity,  removed, 

that  is,  from   the  multitude  and    crowd  of  things,  that  are 

born  and  die,  we  ought  to  be  lovers  of  eternity,  and  unity,  if 

we  desire  to  cleave  to  the  one  God  and  our  Lord. 


24  Churches  Inheritance.  Htr  cry  to  her  King  and  her  God.  OneGod. 


I 


PSALM    V. 

1.  The  title  of  the  Psalm  is,  For  her  who  receiveth  the 
ii^heritance.  The  Church  then  is  signified,  who  receiveth 
for  her  inheritance  eternal  life  throngh  our  Lord  Jesus 
Christ ;    that  she  may  possess  God  Himself,  in  cleaving  to 

Matt.  5,  Whom  she  may  be  blessed,  according  to  that.  Blessed  are 
the  meek,  for  they  shall  possess  the  eartlL.     What  earth,  but 

Ps.  142,  that  of  which  it  is  said,  Thou  art  my  hope,  my  portion  in  the 

Psi6  5  ^^^^  of  ^^'^  living?  And  again  more  clearly,  The  Lord  is 
the  portion  of  mine  ittheritance,  and  of  my  cup.  And 
conversely  the  word  Church  is  said  to  be  God's  inheritance 

Ps.  2, 8.  according  to  that.  Ask  of  Me,  and  I  shall  give  thee  the  hea- 
then/or thine  inheritance.     Therefore  is  God  said  to  be  oui- 

1  con-     inheritance,  because  He  feedeth  and  sustaineth'  us:  and  we 

are  said  to  be  God's  inheritance,  because  He  ordei'eth  and 
ridelh  us.  Wherefore  it  is  the  voice  of  the  Church  in  this 
Psalm  called  to  her  inheritance,  that  she  too  may  herself 
become  the  inheritance  of  the  Lord. 

2.  Ver.  1.  Hear  my  words,  O  Lord.  Being  called  she  calleth 
upon  the  Lord ;  that  the  same  Lord  being  her  helper,  she 
may  pass  through  the  wickedness  of  this  world,  and  attain 
unto  Him.  ZJnderstand  my  cry.  The  Psalmist  well  shews 
what  this  cry  is  ;    how  from  within,  from  the  chamber  of  the 

2  stre-    heart,  without  the  body's  utterance^,  it  reaches  unto  God: 
P^^"       for  the  bodily  voice  is  heard,  but  the  spiritual  is  understood. 

Although  this  too  may  be  God's  hearing,  not  with  carnal  ear, 
but  in  the  omnipresence  of  His  Majesty. 

3.  Attend  Thou  to  the  voice  of  my  supplication;  that  is, 
to  that  voice,  which  he  maketh  request  that  God  would 
understand  :  of  w  hich  what  the  natm'e  is,  he  hath  already 
intimated,  when  he  said,  (ver.  2.)  Understand  my  cry.  Attend 
Thou  to  the  voice  of  my  supplication,  my  King,  and  my  God. 
Although  both  the  Son  is  God,  and  the  Father  God,  and  the 
Father  and  the  Son  together  One  God ;  and  if  asked  of  the 
Holy  Ghost,  we  must  give  no  other  answer  than  that  He  is 
God ;  and  when  the  Father,  and  the  Son,  and  the  Holy 
Ghost  are  mentioned  together,  we  must  understand  nothing 
else,  than  One  God;  nevertheless  Scripture  is  wont  to  give  the 
appellation   of  King  to   the  Son.     According  then  to  that 


Ti'inity  in  Unity.     Hope  deferred  through  sin.  25 

which  is  said,  By  Me  man  cometh  to  ike  Father,  rightly  is  it  Veb.  i. 
first,  my  King ;    and  tlien,  my  God.     And  yet  has  not  the  Jolini4, 
Psahnist   said.    Attend   ye  ;    but.    Attend    Thou.     For   the^' 
Catholic  faith  preaches  not  two  or  three  Gods,  but  the  Very 
Trinity,    One    God.      Not   that   the    same    Trinity   can    be 
together,   now    the    Father,    now    the    Son,  now  the    Holy 
Ghost,  as  Sabellius  believed :    but  that  the  Father  must  be 
none  but  the  Father,  and  the  Son  none  but  the  Son,  and  the 
Holy  Ghost  none  but  the  Holy  Ghost,  and  this  Trinity  but 
One  God.     Hence  when  the  Apostle  had  said.  Of  Whom^oxa. 
are  all  tilings,  hy  Wliom  are  all  tilings,  in    Whom  are  all^^f^^- 
things,  he  is  believed  to  have  conveyed  an  intimation  of  the 
Very  Trinity ;    and  yet  he  did  not  add,  to  Them  be  glory ; 
but,  to  Him  be  glory. 

4.  Because  I  iv ill  pray  unto  Thee,  (ver.  3.)  O  Lord,  in  the 
morning  Thou  wilt  hear  my  voice.  AVhat  does  that,  which  he 
said  above,  Hear  Thou,  mean,  as  if  he  desired  to  be  heard 
immediately  ?  But  now  he  saith,  in  the  morning  Thou 
wilt  hear  ;  not,  hear  Thou :  and,  /  zvill  pray  unto  Thee  ; 
not,  I  do  pray  unto  Thee  :  and,  as  follows,  in  the  morning 
I  will  stand  hy  Thee,  and  will  see  ;  not,  I  do  stand  by  Thee, 
and  do  see.  Unless  perhaps  his  fonner  prayer  marks  the 
invocation  itself:  but  being  in  darkness  amidst  the  storms 
of  this  world,  he  perceives  that  he  does  not  see  what  he 
desires,  and  yet  does  not  cease  to  hope,  For  hope  that  z'sRom.  8, 
seen,  is  not  hope.  Nevertheless,  he  understands  why  he  does^^* 
not  see,  because  the  night  is  not  yet  past,  that  is,  the  dark- 
ness which  om*  sins  have  merited.  He  says  therefore. 
Because  I  will  pray  unto  Thee,  0  Lord;  that  is,  because 
Thou  art  so  mighty  to  Whom  I  shall  make  my  prayer,  in  the 
morning  Thou  wilt  hear  my  voice.  Thou  art  not  He,  he 
says,  That  can  be  seen  by  those,  from  whose  eyes  the 
night  of  sins  is  not  yet  withdrawn :  when  the  night  then  of 
my  error  is  past,  and  the  darkness  gone,  which  by  my  sins  I 
have  brought  upon  myself,  then  Thou  rrilt  hear  my  voice. 
V/hy  then  didhe  say  above  not.  Thou  will  hear,hiit,hear  Thou  ? 
Is  it  that  after  the  Church  cried  out,  hear  Thou,  and  was  not 
heard,  she  perceived  what  must  needs  pass  away  to  enable 
her  to  be  heard  ?  Or  is  it  that  she  was  heard  above,  but  doth 
not  yet  understand  that  she  was  heard,  because  she  doth  not  yet 


26  God,  hoio  said  to  Icani.    IVfiy  He  is  not  seen  till '  morning.^ 

Psalm  see  by  Whom  she  hath  })een  heard ;  and  what  she  now  says, 

In  ilie  moniiiuj  Thou  icilf  /tear,  she  would  have  thus  taken, 

In  the  morning  I  shall  understand  that  I  have  been  heard  ? 

Ps.  3,7.  Such  is  that  expression,  Arise,  O  Lord,  that  is,   make  me 
arise.     But  this  latter  is  taken  of  Christ's  resurrection  :    but 

Deut.     at  all  events  that  Scripture,  The  Lord  your  God  prove Ih  you, 

'    '     that  He  may  k/iotr  whelher  ye  love  Him,  cannot  be  taken  in 

any  other  sense,  than,  that  ye  by  Him  may  know,  and  that 

it  may  be  made  evident  to  yourselves,  what  progress  ye  have 

made  in  His  love. 

5.  ///  the  morni)i[/  I  will  stand  by  Thee,  and  laill  see. 
What  is,  1  will  staud,  but,  "  I  will  not  lie  down  ?"  Now 
what  else  is  to  lie  down,  but  to  take  rest  on  the  earth,  Vtliich 
is  a  seeking  happiness  in  earthly  pleasures  }  I  will  stand  by, 
he  says,  and  uill  see.  We  must  not  then  cleave  to  things 
earthly,  if  we  would  see  God,  Who  is  beheld  by  a  clean 
heart.  (Ver.  5,  G.)  For  Thou  art  not  a  God  Who  hast  pleasure 
in  iniquity.  The  malignant  nuni  shall  not  dwell  near  Thee, 
nor  shall  the  unrighteous  abide  before  Thine  eyes.  Thou 
hast  hated  all  that  ?cork  iniquity,  Thou  tcilt  destroy  all  that 
speak  a  lie.  The  man  of  blood,  and  the  crafty  man,  the 
Lord  will  abominate.  Iniquity,  malignity,  lying,  homicide, 
craft,  and  all  tlie  like,  are  the  night  of  which  we  speak:  on 
the  passing  away  of  which,  the  morning  dawns,  that  God  may 
be  seen.  He  has  unfolded  the  reason,  then,  why  he  will 
stand  by  in  the  morning,  and  see  :  For,  he  says,  Tltou  art 
not  a  God  Who  hast  pleasure  in  iniquity.  For  if  He  wore  a 
God  Who  had  pleasure  in  iniquity,  He  could  be  seen  even  by 
the  iniquitous,  so  thai  He  would  not  be  seen  in  the  morning, 
that  is,  when  the  night  of  iniquity  is  over. 

6.  The  malignant  man  shall  not  dwell  near  Thee:  that 
is,  he  shall  not  so  see,  as  to  cleave  to  Thee.  Hence  follows, 
Nor  shall  the  unrighteous  abide  before  Thine  eyes.  For 
their  eyes,  that  is,  their  mind  is  beaten  back  by  the  light  of 
truth,  because  of  the  darkness  of  their  sins  ;  by  the  habitual 
practice  of  which  they  are  notable  to  sustain  the  brightness  of 
right  understanding.  Therefore  even  they  who  see  sometimes, 
that  is,  v.ho  understand  the  truth,  are  yet  still  unrighteous, 
they  abide  not  therein  through  love  of  those  things,  which 
tm-n  away  from  the  truth.      For  they  carry  about  with  them 


God's  hatred  of  sinners.     All  lying  displeases  Him.         27 

their  night,  that  is,  not  only  the  habit,  but  even  the  love,  Veu.  5, 
of  sinning-.      But    if   this    night    shall    pass    au-ay,  that  is, 
if  they  shall  cease  to  sin,  and  this  love  and  habit  thereof  be 
put  to  flight,  the  morning  dawus,  so  that  they  not  only  under- 
stand, but  also  cleave  to  the  truth. 

7.  Thou  hast  hated  all  thai  ivork  iniqultij.  God's  hatred 
may  be  understood  from  that  form  of  expression,  by  which 
every  sinner  hates  the  truth.  For  it  seems  that  she  too 
hates  those,  whom  she  suffers  not  to  abide  in  her.  Now 
they  do  not  abide,  who  cannot  bear  the  truth.  Thou  wilt 
i'ustroy  all  that  speak  a  lie.  For  this  is  the  opposite  to 
truth.  But  lest  any  one  should  supijo^^e  that  any  substance 
or  nature  is  opposite  to  truth,  let  him  understand  that  a  lie 
has  relation  to  that  which  is  not,  not  to  that  which  is.  For 
if  that  which  is  be  spolien,  truth  is  spoken  :  but  if  that  which 
is  not  be  spoken,  it  is  a  lie.  Therefore  saith  he.  Thou  wilt 
destroy  all  that  speak  a  lie;  because  drawing  back  from 
that  which  is,  they  turn  aside  to  that  which  is  not.  Many 
lies  indeed  seem  to  be  for  some  one's  safety  or  advantage, 
spoken  not  in  malice,  but  in  kindness  :  such  was  that  of 
those  midwives  in  Exodus,  who  gave  a  false  report  toExod.  l, 
Pharaoh,    to    the    end    that   the  infants  of  the  children  of],"',. 

'  bee  nis 

Israel  might  not  be  slain.  But  even  these  are  praised  notTrea- 
for  the  fact,  but  for  the  disposition  shewn  ;  since  those  who  Lvju^ 
only  lie  in  this  way,  will  attain  in  time  to  a  freedom  from  all  ^°<i 

„         •  1  "  1  r  IT       against 

lymg.     For  m   those   that  are  penect,  not  even  these  lies  Lying. 
are  found.      For  to  these  it  is  said,  Ld  there  he  in   your  Ma,tt.  5, 
mouth,  yea,  yea;    nay,  nay  ;    irhatsoerer  is  more,  is  of  evil."'' 
Nor  is  it  without  reason  written  in  another  place,  TJie  mouth  Wisdom 
that  lieth  slayeth  the  soul :  lest  any  should  imagine  that  the^'  ^^' 
perfect  and  spiritual  man  ought  to  lie  for  this  temporal  life, 
m  the  death  of  which  no  soul  is  .slain,  neither  his  own,  nor 
another's.    But  since  it  is  one  thhig  to  lie,  another  to  conceal 
the  truth;  (if  indeed  it  be  one  thing  to  say  what  is  false,  another 
not  to  say  what  is  true,)  if  haply  one  does  not  wish  to  give  a 
man  np  even  to  this  visible  death,  he  should  be  prepared  to 
conceal  what  is  tme,  not  to  say  what  is  false  ;  so  that  he  may 
neither  give  him  up,  nor  a  lie,  lest  he  slay  his  own  soul  for 
another's  body.     But  if  he  cannot  yet  do  this,  let  him  at  all 
events  admit  only  lies  of  such  necessity,  that  he  may  attain 


28         No  lie,  lohere  no  duplicity.     The  false  inherit  not. 

Psalm  to    be    freed    even   from    these,  if  they   alone  remain,  and 

'—  receive  the"  strength  of  the  Holy  Ghost,  whereby  he  may 

despise  all  that  must  be  suffered  for  the  truth's  sake.     In 
fine,  there  are  two  kinds  of  lies,  in  which  there  is  no  great 
fault,  and  yet  they  are  not  without  fault,  either  when  we  are 
in  jest,  or  when  we  lie  that  Ave  may  do  good.     That  first 
kind,  in  jest,  is  for  this  reason  not  very  hurtful,  because 
there  is  no  deception.     For  he  to  whom  it  is  said  knows  that 
it  is  said  for  the  sake  of  the  jest.     But  the   second  kind 
is  for  this   reason  the  more  inoffensive,  because  it  carries 
•    with   it   some    kindly   intention.      And    to   say    truth,   that 
which  has  no  duplicity,  cannot  even  be  called  a  lie.     As 
if,  for  example,  a  sword  be  intrusted  to   any  one,  and  he 
promises  to  return  it,  when  he  who  intrusted  it  to  him  shall 
demand  it:  if  he  chance  to  require  his  suord  when  in  a  fit 
of  madness,  it  is  clear  it  must  not  be  returned  then,  lest  he 
kill  either  himself  or  others,  until  soundness  of  mind  be 
restored  to  him.     Here  then    is  no  duplicity,  because  he, 
to  whom  the  sword  was  intrusted,  when  he  promised  that  he 
would  return  it  at  the  other's  demand,  did  not  imagine  that 
he  could  require  it  when  in  a  fit  of  madness.     But  even  the 
Lord  concealed  the  truth,  when  He  said  to  the  disciples,  not 
Johnie,  yet  strong  enough,  I  have  many  things  to  say  unto  you,  hut 
^^"         ye  cannot  bear  them  now:   and  the  Apostle  Paul,  when  he 
iCor.3,  said,  I  could  not  speak  unto  you  as  unto  spiritual,  but  as 
^'  tinto  carnal.     Whence  it  is  clear  that  it  is  not  blameable, 

sometimes  not  to  speak  what  is  true.     But  to  say  what  is 
false,  is  not  found  to  have  been  allowed  to  the  perfect. 

8.  The  man  of  blood,  and  the  crafty  man,  the  Lord  will 
abominate.  What  he  said  above.  Thou  hast  haled  all  that 
icork  iniquity,  Thou  ivilt  destroy  all  that  speak  a  lie,  may 
well  seem  to  be  repeated  here :  so  that  one  may  refer  the 
man  of  blood  to  tlie  worker  of  iniquity,  and  the  crafty  man 
to  the  lie.  For  it  is  craft,  when  one  thing  is  done,  another 
pretended.  He  used  an  apt  word  too,  when  he  said,  will 
abominate.  For  the  disinherited  are  usually  called  abomi- 
nated. Now  this  Psalm  is,  for  her  who  receiveth  the  inhe- 
ritance; and  she  adds  the  exulting  joy  of  her  hope,  in  saying, 
(ver.  7.)  But  I,  in  the  multitude  of  Thy  mercy ,  will  enter  into 
Thine  house.     In  the  multitude  of  mercy :  perhaps  he  means 


God's  Temple,  the  Church  perfected.  Manner  of  His  Justice.  20 

in  the  multitude  of  perfected  and  blessed  men,  of  whom  that  Vek.  7. 
city  shall  consist,  of  which  the  Church  is  now  in  travail,  and 
is  bearing  few  by  faw.  Now  that  many  men  regenerated 
and  perfected,  are  rightly  called  the  multitude  of  God's 
mercy,  who  can  deny;  when  it  is  most  truly  said,  what  25P3.8,4. 
man  that  Thou  art  mindful  of  him,  or  the  son  of  man  tliat 
Thou  visitest  him?  I  will  enter  into  Thine  house:  as  a  stone 
into  a  building,  I  suppose,  is  the  meaning.  For  what  else 
is  the  house  of  God  than  the  Temple  of  God,  of  which  it  is 
said,  for  the  temple  of  God  is  Jioly,  which  temple  ye  are  ? 
Of  which  building  He  is  the  corner-stone.  Whom  the  Power 
and  Wisdom  of  God  coeternal  with  the  Father  assumed. 

9.  /  will  worship  at   Thy  holy  temple,  in    Thy  fear.     At  i  Cor. 
the  temple,  we  understand   as,  near  the   temple.       For  heE'ph.'2 
does  not  say,  1  will  worship  in  Thy  holy  temple;  but,  /  icill^^' 
worship  at  Thy  holy  temple.    It  must  be  understood  too  to  be 
spoken  not  of  perfection,  but  of  progress  toward  perfection  : 

so  that  the  words.  Twill  enter  into  Thine  house,  should  sig- 
nify perfection.     But  that  this  may  come  to  a  happy  issue, 
T  will  first,  he  says,  worship  at  Thy  holy  temple.     And  per- 
haps on   this  account  he  added,  in   Thy  fear;    which  is  a 
great  defence  to  those  that  are  advancing  toward  salvation. 
But  when  any  one  shall  have  arrived  there,  in  him  comes  to 
pass  that  which  is  written,  perfect   love  casleih    out  fear,  l  John 
For  they  do  not  fear  Him  Who  is  now  their  friend,  to  whom   '     ' 
it  is  said,  henceforth  I  will  not  call  you  servants,  but  friends,  Johnis, 
when  they  have  been  brought  through   to   that  which  was     * 
promised. 

10.  Ver.  8.  O  Lord,  lead  me  forth  in  Thy  justice  because  of 
mine  enemies.  He  has  here  sufficiently  plainly  declared  that 
he  is  on  his  onward  road,  that  is,  in  progress  toward  perfection, 
not  yet  in  perfection  itself,  when  he  desires  eagerly  that  he 
may  be  led  forth.  But,  in  Thy  justice,  not  in  that  which 
seems  so  to  men.  For  to  return  evil  for  evil  seems  justice  : 
but  it  is  not  His  justice  of  Whom  it  is  said.  He  makelh  His 
sun  to  rise  on  the  good  and  on  the  evil:  for  even  when  God 
punishes  sinners.  Me  docs  not  inflict  His  evil  on  them,  but 
leaves  them  to  their  own  evil.  Behold,  the  Psalmist  says,  Ps.7,i4. 
he  travailed  ivith  injustice,  he  hath  conceived  toil,  and^^' 
brought  forth  iniquity :  he  hath  opened  a  ditch,  and  digged 


so   The  way  of  God  travelled  within.     False  Jlattery  of  sinners. 

Psalm  it,  and  liaih  fallen  into  the  pit  which  he  wroaghl:  his  pains 
— — '—shall  be  turned  on  his  own  head,  a/id  his  iniquity  shall 
descend  on  his  o/rn  pate.  When  then  God  punishes,  He 
punishes  as  a  judge  those  that  transgress  the  law,  not  by 
brhiging  evil  upon  them  from  Himself,  but  driving  them  on 
to  that  which  they  have  chosen,  to  fill  up  the  sum  of  their 
misery.  But  man,  when  he  retmns  evil  for  evil,  does  it  with 
an  evil  will:  and  on  this  account  is  himself  first  evil,  when 
he  would  punish  evil. 

11.  Direct  in  Thy  sight  my  way.  Nothing  is  clearer,  than 
that  he  here  sets  forth  that  lime,  in  which  he  is  journeying 
onward.  For  this  is  a  w^ay  which  is  traversed  not  in  any 
regions  of  the  earth,  but  in  the  affections  of  the  heart.  In 
Thy  sight,  he  says,  direct  my  ivay:  that  is,  where  no  man 
sees ;  who  are  not  to  be  trusted  in  their  praise  or  blame. 
For  they  can  in  no  wise  judge  of  another  man's  conscience, 
wherein  the  way  tovv'ard  God  is  traversed.  Hence  it  is  added, 
(ver.  9.)  for  truth  is  not  in  their  mouth.  To  whose  judgment 
of  course  then  there  is  no  trusting,  and  therefore  must  we  fly 
within  to  conscience,  and  the  sight  of  God.  Their  heart  is 
vain.  How  then  can  truth  be  in  their  mouth,  whose  heart  is 
deceived  by  sin,  and  the  punishment  of  sin  ?  Whence  men 
are  called  back  by  that  voice.  Wherefore  do  ye  love  vanity, 
and  seek  a  lie  ? 

12.  Their  throat  is  an  open  sepidchre.  It  may  be  referred 
to  signify  gluttony,  for  the  sake  of  which  men  very  often  lie 
by  flattery.  And  admirably  has  he  said,  an  open  sepulchre: 
for  this  gluttony  is  ever  gaping  w^ith  open  mouth,  not  as 
sepulchres,  which,  on  the  rece]ition  of  corjjses,  are  closed  up. 
This  also  may  be  understood  hereby,  that  with  lying  and 
blind  flattery  men  draw  to  themselves  those,  whom  they 
entice  to  sin  ;  and  as  it  were  devour  them,  when  they  turn 
them  to  their  own  vray  of  living.  And  when  this  happens  to 
them,  since  by  sin  they  die,  those,  by  whom  they  are  led 
along,  are  rightly  called  open  sepulchres :  for  themselves  too 
are  in  a  manner  lifeless,  being  destitute  of  the  life  of  truth ; 
and  they  take  in  to  themselves  dead  men,  whom  having  slain 
by  lying  words  and  a  vain  heart,  they  turn  unto  themselves. 

With  their  own  tongues  they  dealt  craftily:  that  is,  with  evil 
tongues.     For  this  seems  to  be  signified,  when  he  says  their 


Prophecy  in  form  ofioish.     Great  punishment  for  great  sin.  31 

own.     For  the  evil  have    evil    tongues,  that  is,  they  speakVER.  9. 
evil,  when  they  speak  ciaftily.     To  whom  the  Lord  saith, 
How  can  ye,  being  evil,  speak  good  things?  Mat.i2, 

13.  Ver.  10.  Judge  them,  0  God:  let  them  fall  from  their 
own  thoughts.  It  is  a  prophecy,  not  a  curse.  For  he  does  not 
wish  that  it  should  come  to  pass ;  but  he  perceives  what  will 
come  to  pass.  For  this  happens  to  them,  not  because  he 
appears  to  have  wished  for  it,  but  because  they  are  such  as 
to  deserve  that  it  should  happen.  For  so  also  what  he  says 
afterwards,  Let  all  that  hope  in  Thee  rejoice,  he  says  by  way 
of  prophecy  ;  since  he  perceives  that  they  will  rejoice. 
Likewise  is  it  said  prophetically,  Stir  up  Thy  strength,  and'Ps.QO,^. 
come:  for  he  saw  that  He  would  come.    Allhough  the  words, 

let  them  fall  from  their  own  thoughts,  may  be  taken  thus 
also,  that  it  may  rather  be  believed  to  be  a  wish  for  their  good 
by  the  Psalmist,  Avhilst  they  fall  from  their  evil  thoughts, 
that  is,  that  they  may  no  more  think  evil.  But  what  follows, 
drive  them  out,  forbids  this  interpretation.  For  it  can  in  no 
wise  be  taken  in  a  favourable  sense,  that  one  is  driven  out  by 
God.  Wherefore  it  is  understood  to  be  said  prophetically, 
and  not  of  ill  will;  when  this  is  said,  which  must  necessarily 
happen  to  such  as  chose  to  persevere  in  those  sins,  which 
have  been  mentioned.  Let  them,  ihereioxe,  fall  from  their 
own  thoughts,  is,  let  them  fall  by  their  self-accusing  thoughts, 
their  own  conscience  also  bearing  witness,  as  the  Apostle  Rom.  2, 
says,  and  their  thoughts  accusing  or  excusing,  in  the  reve-  °'  ' 
lation  of  the  just  judgment  of  God. 

14.  According  to  the  multitude  of  their  ungodlinesses 
drive  them  out:  that  is,  drive  them  out  far  away.  For  this 
is  according  to  the  multitude  of  their  ungodlinesses^,  that  they 
should  be  driven  out  far  away.  The  ungodly  then  are  driven 
out  from  that  inheritance,  which  is  possessed  by  knowing 
and  seeing  God  :  as  diseased  eyes  are  driven  out  from  the 
shining  of  the  light,  when  what  is  gladness  to  others  is  pain 

to  them.     Therefore  these  shall  not  stand  in  the  morning,  ver.  3. 
and  see.     And  that  expression  is  as  great  a  punishment,  as 
that  which  is  said.  But  for  me  it  is  good  to  cleave  to  theFs.73, 

28. 

'^  It  is  not  possible  to  preserve  in  the     secundum     viultitudinem     impietatum 
translation  the  cognate  words,   multi-     eorum,  ut  multum  expellantur.' 
tudinem  and  mnltitm  :  '  hoc  est  enim 


32       God  bitter  to  the  wicked.      The  joy  (>f  God's  IndioclUng . 

Psalm  Lord,  is  a  great  reward.     To  this  punishment  is  opposed, 
- — '- —  Enter  thou  into  the  I'oy  of  Thy  Lord;   for  similar  to  this 

Mat. 25  o    3     -J  J 

21. <fe3o'.  expulsion  is,  Cast  him  into  outer  darkness. 

15.  Since  they  have  embittered  Thee,  0  Lord:  I  am,  saith 
John 6,  He,  the  Bread  which  came  down  from  heaven;  again, 
l^  27.  Labour  for  the  meat  which  wasteth  not ;  again,  Taste  and 
Ps.34,8.5ee  that  the  Lord  is  sweet.     But   to    sinners  the   bread  of 

truth  is  bitter.  Whence  they  hate  the  mouth  of  him  "that 
speakelh  the  truth.  These  then  have  embittered  God,  who 
by  sin  have  fallen  into  such  a  state  of  sickliness,  that  the 
food  of  truth,  in  which  healthy  souls  delight,  as  if  it 
were  bitter  as  gall,  they  cannot  bear. 

16.  Ver.  11.  And  lei  all  rejoice  that  hope  in  Thee;  those  of 
course  to  whose  taste  the  Lord  is  sweet.  They  ivill  exult  for 
evermore,  and  Thou  icilt  dwell  in  them.  This  will  be  the  ex- 
ultation for  evermore,  when  the  just  become  the  Temple  of 
God,  and  He,  their  Indweller,  will  be  their  joy.  And  all  that 
love  Tliy  name  shall  glory  in  Thee :  as  when  what  they  love  is 
present  for  them  to  enjoy.  And  well  is  it  said,  in  Thee,  as 
if  in  jTOssession  of  the  inheritance,  of  which  the  title  of  the 
Psalm  speaks :  when  they  too  are  His  inheritance,  which  is 
intimated  by.  Thou  wilt  dwell  in,  them.  From  which  good 
they  are  kept  back,  whom  God,  according  to  the  multitude 
of  their  ungodlinesses,  driveth  out. 

17.Ver.l2.  ForThou  u-ilt  bless-  the  just  man.  This  is  blessing, 

to  glory  in  God,  and  to  be  inhabited  by  God.     Such  sancti- 

fication  is  given  to  the  just.     But  that  they  may  be  justified, 

a  calling  goes  before:  which  is  not  of  merit,  but  of  the  grace 

Rom.  3,  of  God.     For  all  have  siiined,  and  want  the  glorii  of  God. 

23  .  ./        ,/     ^ 

Rom.  8  For  whom  He  called,  them  He  also  justified :  and  whom  He 

^-        justified,  ilicm  He  also  glorified.     Since  then  calling  is  not 

of  our  merit,  but  of  the  goodness  and  mercy  of  God,  he  went 

on  to  say,  O  Lord,  as  with  the  shield  of  Thy  good  will  Thou 

hast  crowned  us.    For  God's  good  will  goes  before  our  good 

will,  to  call  sinners  to  repentance.     And  these  are  the  arms 

whereby  the  enemy  is  overcome,  against  whom  it  is  said, 

Rom.  8,  [f///o    ttill    bring  accusation    against    God's  elect?     Again, 

32!        ^f  ^^^   ^^  .f'^''  '"*j  ^^'^'^^  ^"^'  ^^  against  us  '^      fVho  spared 

Rom.  5,;jo^    jjis    Only    Son,   but    delivered    Him    up  for   us    all: 

For  if,  when  we  were  enemies,  Christ  died  for  us;  much 


The  Church's  Prayer  in  Ps.  5.  Meaning  of''  the  Eighth.'  33 

more  being  reconciled,  shall  we  he  saved  from  wrath  through  Psalm 
Him.    This  is  that  unconquerable  shield,  whereby  the  enemy 
.is  driven  back,  when   he  suggests  despair  of  our  salvation 
through  the  multitude  of  tribulations  and  temptations. 

18.  The  whole  contents  of  the  Psalm,  then,  are  a  prayer 
that  she  may  be  heard,  from  the  words,  liear  my  words, 
O  Lord,  unto,  my  King,  and  my  God.  Then  follows  a  view 
of  those  things  which  hinder  the  sight  of  God,  that  is,  a 
knowledge  that  she^  is  heard,  from  the  words,  because  I  sha/l^'^-^-the 
2}ray  unto  Thee,  O  Lord,  in  the  morning  Thou  tvilt  hear  my 
voice,  unto,  ilie  man  of  blood  and  the  crafty  man  the  Lord 
will  abominate.  Thirdly,  she  hopes  that  she,  who  is  to  be 
the  house  of  God,  even  now  begins  to  draw  near  to  Him  in 
fear,  before  that  perfection  which  casteth  out  fear,  from  the 
words,  but  I  in  the  multitude  of  Thy  mercy,  unto,  /  tcill 
worship  at  Thy  holy  temple  in  Thy  fear.  Fourthly,  as  she 
is  progressing  and  advancing  amongst  those  very  things 
which  she  feels  to  hinder  her,  she  prays  that  she  may  be 
assisted  within,  where  no  man  seeth,  lest  she  be  turned  aside 
by  evil  tongues,  for  the  words,  O  Lord,  lead  me  forth  in  Thy 
justice  because  of  my  enemies,  unto,  with  their  tongues  they 
dealt  craftily.  Fifthly,  is  a  prophecy  of  what  punishment 
awaits  the  ungodly,  when  the  just  man  shall  scarcely  be 
saved;  and  of  what  reward  the  just  shall  obtain,  who,  when 
they  were  called,  came,  and  bore  all  things  manfully,  till 
they  were  brought  to  the  end,  from  the  \yo\As,  Judge  them, 
O  God,  unto  the  end  of  the  Psalm. 


PSALM  VI. 

To  the  end,  in  the  hymns  of  the  eight  h"^,  a  Psalm  to  David. 

1.  Op  the  eighth,  seems  here  obscure.  For  the  rest  of  this 
title  is  more  clear.  Now  it  has  seemed  to  some  to  intimate 
the  day  of  judgment,  that  is,  the  time  of  the  coming  of  our 
Lord,  when  He  will  come  to  judge  the  quick  and  dead. 
Which  coming,  it  is  believed,  is  to  be,  after  reckoning  the 
years  from  Adam,  seven  thousand  years :  so  as  that  seven 
thousand  years  should  pass  as  seven  days,  and  afterwards 

*  LXX.   iivi^  TYis  iyiifit, 
D 


34  Time  o/Jud;/tf/ent  secret.  Eigh  I  follows  four  and  three. 

Psalm  that  tiino  arrive  as  it  were  the  eighth  day.     But  since  it  has 

-J?l-_been  said  by  the  Lord,  It  is  not  yours  to  know  the  times, 

7.   ^  '  which  the  Father  hath  put  in  His  own  poioer :  and,  But  of 

^/^}^    the  day  and  that  hour  knoweth  no  man,  no,  neither  angel, 

nor  Power,  neither  the  Son,  but  the  Father  alone:  and  again, 

iThess.that  which  is  written,  that  the  day  of  the  Lord  cometh  as  a 

^'  ^'      thief,  sliews  clearly  enough  that  no  man  should  arrogate  to 

himself  the  knowledge  of  that  time,  by  any  computation  of 

years.      For  if  that  day  is   to   come   after  seven  thousand 

years,  every  man  could  learn  its  advent  by  reckoning  the 

years.  What  comes  then  of  the  Son's  even  not  knowing  this? 

Which  of  course  is  said  with  this  meaning,  that  men  do  not 

learn  this  by  the  Son,  not  that  He  by  Himself  doth  not  know 

Deut.     it:  according  to  that  form  of  speech,  the  Lord,  your  Gud  trieth 

*^'  ^*    you  that  He  may  know;  that  is,  that  He  may  make  you  know: 

Ps.  3,7.  and,  arise,  O  Lord;  that  is,  make  us  arise.     When  therefore 

the  Son  is  thus  said  not   to   know  this  day ;   not   because 

He  knoweth  it  not,  but  because  He  causeth  those  to  know  it 

not,  for  whom  it  is  not  expedient  to  know  it,  that  is,  He  doth 

not  shew  it  to  them  ;  what  does  that  strange  presumption 

mean,  which,  by  a  reckoning  up  of  years,  expects  the  day  of 

the  Lord  as  most  certain  alter  seven  thousand  years  ? 

2.  Be  we  then  willingly  ignorant  of  that  which  the  Lord 
would  not  have  us  know :  and  let  us  inquire  what  this  title, 
cff  the  eighth,  means.  The  day  of  judgment  may  indeed, 
even  without  any  rash  computation  of  years,  be  imderstood 
by  the  eiglith,  for  that  immediately  after  the  end  of  this 
world,  life  eternal  lioing  attained,  the  souls  of  the  righteoias 
will  not  then  be  sul)iect  unto  times :  and,  since  all  times 
have  their  lovolntion  in  a  repetition  of  those  seven  days, 
that  peradventure  is  called  the  eighth  day,  which  will  not 
have  this  variety.  There  is  another  reason,  which  may  be 
iiere  not  nnreasonably  accepted,  why  the  judgment  should 
be  called  the  eighth,  because  it  will  take  place  after  two 
generations,  one  relating  to  the  body,  the  other  to  the  soul. 
For  from  Adam  unto  Moses  the  human  race  lived  of  the 
body,  that  is,  according  to  the  flesh  :  which  is  called  the 
Rom.  6,  outward  and  the  old  man,  and  to  which  the  Old  Testament 
f  2^P^- was  given,  that  it  might  prefigure  the  spiritual  things  to  come 
by  operations,  albeit  religious,  yet   carnal.      Through   this 


Four  denotes  iUe  body,  ihrce  ifie  soul.  35 

entire  season,  when  men  lived  ciccorcling  to  the  body,  deathTiThE. 
reigned,  as  the  Apostle  saith,  even  over  those  that  had  not  ^""'-  ^' 
sinned.    Now  it  reigned  after  the  similitude  of  Adam'' s  trans- 
gression, as  the  same  Apostle  saith  ;  for  it  must  be  taken  of 
the  period  up  to  Moses,  up  to  whicli  time  the  works  of  the 
law,  that  is,  those  sacraments  of  carnal  observance,  held  even 
those  bouud,  for  the  sake  of  a  certain  mystery,  who  were  sub- 
ject to  the  One  God.    But  from  the  coming  of  the  Lord,  from 
Whom  there  was  a  transition  from  the  circumcision  of  the 
flesh  to  the  circumcision  of  the  heart,  the  call  was  made, 
that  man  should  live  according  to  the  soul,  that  is,  according 
to  the  inner  man,  who  is  also  called  the  new  man  by  reason  Col.  3, 
of  the  new  birth  and  the  renewing  of  spiritual  conversation. 
Now    it   is    plain    that    the    number    four    has    relation    to 
the  body,  from  the    four  well-known  elements  of  which  it 
consists,  and  the  four  qualities,  of  dry,  humid,  warm,  cold. 
Hence  too  it  is  administered  by  four  seasons,  spring,  sum- 
mer, autumn,  vdnter.     All  this  is  very  well  known.     For  of 
the  number  four  relating  to  the  body  we  have  treated  else- 
where  somewhat   subtilly,   but  obscurely :    which    must   be 
avoided  in  this   discourse,  which   we   would    have  accom- 
modated to  the  unleai-ncd.     But  that  the  number  three  has 
relation  to  the  mind  may  be  understood  from  this,  that  we 
are  commanded  to  love  God  after  a  threefold  manner,  with  i^eut. 
the  whole  heart,  with  the  whole  soul,  with  the  whole  mind :  Mat.22 
of  each  of  which  severally  we  must  treat,  not  in  the  Psalms,  37. 
but  in  the  Gospels :  for  the  present,  for  proof  of  the  relation 
of  the  number  three  to  the  mind,  T  think  what  has  been  said 
enough.      Those    numbers    then    of  the   body   which    have 
relation  to  the  old  man  and  the  Old  Testament,  being  past 
and  gone,  the  numbers  too  of  the  soul,  which  have  relation 
to  the  new  man  and  the  New  Testament,  being  past  and 
gone,  a  septenary  so  to  say  being  passed  ;    because  every 
thing  is  done  in  time,  four  having  been  distributed  to  the 
body,  three  to  the  mind ;  the  eighth   will  come,  the  day  of 
judgment:  which  assigning  to  deserts  th(;ir  due,  will  transfer 
at  once  the  saint,  not  to  temporal  works,  but  to  eternal  life  ; 
but  will  condemn  the  ungodly  to  eternal  punishment. 

3.  In  fear  of  which  condemnation  the  Church  prays  in  this 
Psalm,  and  says,  (ver.  1.)  Reprove  me  not,  O  Lord,  in  Thine 

d2 


36  Anger  how  ascribed  to  God.    Chaslening  how  deprecated. 

Psalm  anger.     The  Apostle  too  mentions  the  anger   of  the  judg- 
_I.l-_inent;    Tliou    treasiiresl    up    unto    thyself,    he    says,    anger 
J"""  ^'  against  the  dag  of  the  anger  of  the  just  judgment  of  God. 
In  which  he  would  not  be  reproved,  whosoever  longs  to  be 
healed  in  this  life.     Nor  in  Thg  rage  chasten  me.     Chasten, 
seems  rather  too  mild  a  word ;  for  it  availeth  toward  amend- 
ment.    For  for  him  who  is  reproved,  that  is,  accused,  it  is 
to  be  feared  lest  his  end  be  condemnation.     But  since  rage 
seems  to   be  more  than  anger,  it  may  be  a  difficulty,  why 
that  which  is  milder,  namely,  chastening,  is  joined  to  that 
which  is  more  severe,  namely,  rage.     But  I   suppose  that 
one  and  the  same  thing  is  signified  by  the  two  words.     For 
in  the   Greek  flu|W,or,  which  is  in  the  first  verse,  means  the 
same  as  oqyy],  which  is  in  the  second  verse.     But  when  the 
Latins  themselv«  too  wished  to  use  two  distinct  words,  they 
furor      looked  out  for  what  was  akin  to  anger,  and  rage  was  used. 
Hence  copies  vary.     For  in  some  anger  is  found  first,  and 
then  rage:  in  others,  for  rage,  indignation  or  choler  is  used. 
But  whatever  the  reading,  it  is  an  emotion  of  the  soul  urging 
to  the  infliction  of  punishment.     Yet  this  emotion  must  not 
be  attributed  to  God,  as  if  to  a  soul,  of  Whom  it  is  said, 
Wis.  12,  J///    Thou,    O    Lord  of  poicer,  judgest    with    tranquillity. 
Now  that  which  is  tranquil,  is  not  disturbed.     Disturbance 
then  does  not  attach  to  God  as  judge:  but  what  is  done  by 
His  ministers,  in  that  it  is  done  by  His  laws,  is  called  His 
anger.     In  which  anger,  the  soul,  which  now  prays,  would 
not  only  not  be  reproved,  but  not  even  chastened,  that  is, 
amended  or  instructed.     For  in  the   Greek  it  is,  TraiSsyo-j]?, 
that   is,   instruct.     Now    in    the    day    of  judgment    all    are 
reproved  that  hold  not  the  foundation,  which  is  Christ.     But 
they  are  amended,  that  is,  purged,  who  upon  this  foundation 
lCo\:3,luitd  icood,  hay,   stubble.      For  the//   shall  suffer   loss,   but 
i;5. 15.   shall  be  saved,  as  by  fire.     What  then   does  he  pray,  who 
would  not  be  either  reproved  or  amended  in  the  anger  of  the 
Lord?  what  else  but  that  he   may  be  healed.?     For  where 
sound    health  is,   neither  death   is  to   be   dreaded,  nor   the 
physician's  hand  with  caustics  or  the  knife. 

4.  He  proceeds  accordingly  to  say,  (ver.  2.)  Pity  me,  O  Lord, 

for  lam  weak:  heal  me,  O  Lord,  for  my  hones  are  troubled, 

that  is,  the  support  of  my  soul,  or  strength :  for  this  is  the 


Sloie^  recover}/  a  caution  against  fresh  transgression.    37 

meaning  of  hones.  The  soul  therefore  says,  that  her  strength  Ver.  4. 
is  troubled,  when  she  speaks  of  bones.  For  it  is  not  to  be 
supposed,  that  the  soul  has  bones,  such  as  we  see  in  the  body. 
Wherefore,  what  follows  tends  to  explain  it,  (ver.  3.)  and  my 
soul  is  troubled  exceedingly,  lest  because  he  mentioned 
bones,  they  should  be  understood  as  of  the  body.  And 
TliOH,  O  Lord,  how  long?  Who  does  not  see  represented 
here  a  soul  struggling  with  her  diseases;  but  long  kept  back 
by  the  physician,  that  she  may  be  convinced  what  evils 
she  has  plunged  herself  into  through  sin  ?  For  what  is 
easily  healed,  is  not  much  avoided  :  but  from  the  difficulty 
of  the  healing,  there  will  be  the  more  careful  keeping  of 
recovered  health.  God  then,  to  Whom  it  is  said,  J^ifZ  Thou, 
O  Lord,  how  long?  must  not  be  deemed  as  if  cruel:  but  as 
a  kind  convincer  of  the  soul,  what  evil  she  hath  procured, 
for  herself  For  this  soul  does  not  yet  pray  so  perfectly,  as 
that  it  can  be  said  to  her,  Whilst  thou  art  yet  speakina  /Is.  65, 

24 

will  say.  Behold,  here  I  am.  That  she  may  at  the  same 
time  also  come  to  know,  if  they  wlio  do  turn  meet  with  so 
great  difficulty,  how  great  punishment  is  prepared  for  the 
ungodly,  who  will  not  turn  to  God :  as  it  is  written  in 
another  place,  Lf  the  righteous  scarcely  be  saved,  where  shall \  Pet. 
ilte  sinner  and  nngodly  appear?  ' 

5.  Ver.  4.  Turn,  O  Lord,  and  deliver  my  soul.     Turning 
herself  she  prays  that  God  too  would  turn  to  her:  as  it  is  said, 
Turn  ye  unto  Me,  and  I  will  turn  unto  you,  saith  the  Lord.Zeeh.  i, 
Or  is  it  to  be  understood  according  to  that  way  of  speaking,  ' 
Tarn,  O  L.ord,  that  is,  make  me  turn,  since  the  soul  in  this 
her  turning  feels  difficulty  and  toil  ?    For  our  perfected  turn- 
ing findeth   God  read}-,  as  says  the  Prophet,  I Ve  shall Jind  B.osedi 
Liini  ready  as   the  dawn.     Since  it  was  not  His  absence  ' 
Who   is   every   where   present,  but   our  turning  away  that 
made  us  lose  Him;  He  was  in  this  world,  it  is  said,  a7id  the  John  i, 
world   teas   made  by  Him,  and   the  world  knew  LJim   not.  ^'^' 
If,  then.  He  was  in  this  world,  and  the  world  knew  Him  not, 
our  impurity  doth  not  endure  the  sight  of  Him.     But  whilst 
^Ye  are  turning  ourselves,  that  is,  by  changing  our  old  life 
are  fashioning  our  spirit;   we  feel  it  hard  and  toilsome  to  be 
wrested    back   from    the    darkness    of  earthly  lusts,  to    the 
serene  and  quiet  and  tranquillity  of  the  divine  light.     And,. 


38    Tiirniiuj  needs  Ood\s  help,  to  escape  the  hopeless  state. 

PsAi.M  in  such  difficulty  we  say,  Tant,  O  Lord,  that  is,  help  us, 
_ZIi_  that  that  turning  may  be  perfected  in  us,  which  findeth  Thee 
ready,  and  offering  Thyself  for  the  fruition  of  them  that  love 
Thee.  And  hence  after  he  said,  Inrii,  O  Lord,  ho  added,  awe/ 
deliver  my  soul:  cleaving  as  it  were  to  the  entanglements  of 
this  world,  and  suffering,  in  the  very  act  of  turning,  from  the 
thorns,  as  it  were,  of  rending  and  tearing  desires.  3Iake 
vie  whole,  he  says, /or  Thy  pity^  sake.  He  knows  that  it  is 
not  of  his  own  merits  that  he  is  healed  :  for  to  him  sinning, 
and  transgressing  a  given  command,  was  just  condemnation 
due.  Heal  me  therefore,  he  says,  not  for  my  merit's  sake, 
but  for  Thy  ]nty's  sake. 

6.  Ver.  5.  For  in  death  there  is  no  one  that  is  mindful  of 
Thee.  He  knows  too  that  nov/  is  the  time  for  turning  unto  God: 
for  when  this  life  shall  have  passed  away,  there  remaineth 
Lukeie.but  a  retribution  of  our  deserts.  But  in  hell  uho  shall  con- 
Jess  to  Thee?  That  rich  man,  of  wliom  the  Lord  speaks, 
who  saw  Lazarus  in  rest,  but  bewailed  himself  in  torments, 
coni'essed  in  hell,  yea  so  as  to  wish  even  to  have  his  brethren 
warned,  that  they  might  keep  themselves  from  sin,  because  of 
the  punishment  which  is  not  believed  to  be  in  hell.  Although 
therefore  to  no  purpose,  yet  ho  confessed  that  those  torments 
bad  deservedly  lighted  upon  him;  since  he  even  wished  his 
brethren  to  be  instructed,  lest  they  should  fall  into  the  same. 
What  then  is,  But  in  hell  ivho  nill  confess  to  Thee  ?  Is  hell 
to  be  understood  as  that  place,  whither  the  ungodly  will  be 
cast  down  after  the  judgment,  when  by  reason  of  that  deeper 
darkness  they  will  no  more  see  any  light  of  God,  to  Whom 
they  may  confess  aught.?  For  as  yet  that  rich  man  by 
raising  his  eyes,  although  a  vast  gulf  lay  between,  could  still 
see  Lazarus  established  in  rest :  by  comparing  himself  with 
whom,  he  was  driven  to  a  confession  of  his  own  deserts. 
It  may  be  understood  also,  as  if  the  Psalmist  calls  sin,  that 
is  committed  in  contempt  of  God's  law,  death  :  so  as  that  we 
should  give  the  name  of  death  to  the  sting  of  death,  because 
1  Cor.  it  procures  death.  For  the  stiny  ff  death  is  sin.  In  which 
15,  56.  cleath  this  is  to  be  unmindful  of  God,  to  despise  His  law 
and  commandments:  so  that  by  hell  the  Psalmist  would 
mean,  that  blindness  of  soul,  which  overtakes  and  enwraps 
Bom.  ijthc  sinner,  that  is,  the  dying.     As  they  did  not  think  good, 

28* 


The  ^coucIC  of  sinful  weakness  to  be  washed  with  tears.    39 

the  Apostle  says, /o  retain  God  in  their  knowledge,  God  f/avevBR.G. 
them  over  to  a  reprobate  mind.     From  this  death,  and  this 
hell,  the  soul  earnestly  prays   that  she  may  be  kept  safe, 
whilst  she  strives  to  turn  to  God,  and  feels  her  difficulties. 

7.  Wherefore  he  goes  on  to  say,  (ver.  C.)  I  have  laboured 
in  my  groaning.  And  as  if  this  availed  but  little,  he  adds, 
/  will  wash  each  night  my  couch.  That  is  here  called  a 
couch,  where  tlie  sick  and  weak  soul  rests,  that  is,  in  bodily 
gratification  and  in  every  worldly  pleasure.  Which  pleasure, 
whoso  endeavours  to  withdraw  himself  from  it,  washes  with 
tears.  For  he  sees  that  he  already  condemns  carnal  lusts  ; 
and  yet  his  weakness  is  held  by  the  pleasure,  and  willingly 
lies  down  therein,  from  whence  none  but  the  soul  that  is 
made  whole  can  rise.  As  for  what  he  says,  each  night,  he 
would  perhaps  have  it  taken  thus:  that  he  who,  ready  in 
spirit,  perceives  some  light  of  truth,  and  yet,  through  weakness 
of  the  flesh,  rests  sometime  in  the  pleasure  of  this  world,  is 
compelled  to  suffer  as  it  were  days  and  nights  in  an  alterna-  - 
tion  of  feeling:  as  when  he  says,  With  the  mind  I  serve  the  Rom.  7, 
law  of  God,  he  feels  as  it  were  day ;  again  when  he  says, "  ' 
but  with  the  flesh  the  law  of  sin,  he  declines  into  night: 
iratil  all  night  passeth  away,  and  that  one  day  comes,  of 
which  it  is  said,  Li  the  morning  I  ivill  stand  by  Thee,  and  ^s.  5,3. 
will  see.  For  then  he  will  stand,  but  now  he  lies  down, 
when  he  is  on  his  couch;  which  he  will  wash  each  night, 
that  with  so  great  abundance  of  tears  he  may  obtain  the 
most  assui"ed  remedy  from  the  mercy  of  God.  1  icill  drench 
my  bed  with  tears.  It  is  a  repetition.  For  when  he  says, 
with  tears,  he  shews  with  what  meaning  he  said  above,  /it'zY/ 
wash.  For  we  take  bed  here  to  be  the  same  as  couch  above. 
Although,  /  will  drenchi  is  something  more  than,  /  will 
wash:  since  any  thing  may  be  washed  superficially,  but 
drenching  penetrates  to  the  more  inward  parts ;  which  hero 
signifies  weeping  to  the  very  bottom  of  the  heart.  Now  the 
variety  of  tenses  which  he  uses  ;  the  past,  when  he  said, 
I  have  laboured  in  my  groaning;  and  the  future,  when  he 
said,  /  will  wash  each  night  my  couch;  the  future  again, 
/  will  drench  my  bed  with  tears  ;  this  shews  what  every  man 
ought  to  say  to  himself,  when  he  labours  in  groaning  to  no 


40         Darkness  of  sin.     The  soul  beset  with  enemies. 

Psalm  purpose.     As  if  he  should  say,  It  hath  not  profited  when 

'—  I  have  done  this,  therefore  I  will  do  the  other. 

8.  Ver.  7.  3Iine  eye  is  disordered  by  anger:  is  it  by  his  own, 
or  God's  anger,  in  which  he  niaketh  ])etition  that  he  might 
not  be  reproved,  or  chastened?     But  if  anger  in  that  place 
intimate  the  day  of  judgment,  how  can  it  be  understood  now? 
Is  it   a  beginning   of  it,  that   men  here    suffer   pains  and 
torments,  and  above  all  the  loss  of  the  understanding  of  the 
Bom.  1,  truth;  as  I  have  already  quoted  that  which  is  said,  God  gave 
^^'        them  over  to  a  reprobate  mind?     For  such  is  the  blindness 
of  the  mind.     Whosoever  is  given  over  thereunto,  is  shut  out 
from  the  interior  light  of  God:  but  not  wholly  as  yet,  whilst 
Mat.25,he  is  in  this  life.     For  there  is  outer  darkness,  which  is  un- 
derstood to  belong  rather  to  the  day  of  judgment;  that  he 
should  rather  be  wholly  without  God,  whosoever  whilst  there 
is    time   refuses    correction.      Now    to    be    wholly    without 
God,  what  else  is  it,  but  to  be  in  extreme   blindness?     If 
iTiin.6,  indeed  God  dwell  in  inaccessible  light,  whereinto  they  enter, 
Mat.25  to  whom  it  is  said.  Enter  thou  into  the  joy  of  thy  Lord.     It 
21.23.    jg  i\\e\\  the  beginning  of  this  anger,  which  iu  this  life  every 
sinner  suffers.     In  fear  therefore  of  the  day  of  judgment,  he 
is  in  trial  and  grief;  lest  he  be  brought  to  that,  the  disastrous 
commencement  of  which  he  experiences  now.     And  there- 
fore he  did  not  say,  mine  eye  is  extinguished,  but,  mine  eye  is 
disordered  by  anger.     But  if  he   mean  that  his  eye  is  dis- 
ordered by  his  own  anger,  there  is  no  wonder  either  in  this. 
Eph.  4,  For  hence  perhajjs  it  is  said,  Let  not  the  sun  go  down  upon 
your  ivrath;  becaiise  the  mind,  which,  from  her  own  disorder, 
is  not  permitted  to  see  God,  supposes  that  the  inner  sun,  that 
is,  the  wisdom  of  God,  suffers  as  it  were  a  setting  in  her. 

9.  /  have  gronn  old  in  all  mine  enemies.  He  had  only 
spoken  of  anger,  (if  it  were  yet  of  his  own  anger  that  he 
spoke  :)  but  thinking  on  his  other  vices,  he  found  that  he  was 
Col.  3,  entrenched  by  them  all.  Which  vices,  as  they  belong  to  the 
old  life  and  the  old  man,  which  we  must  put  off,  that  we 
may  put  on  the  new  man,  it  is  well  said,  /  have  grown  old. 
But  in  all  mine  enemies,  he  means,  either  amidst  these  vices, 
or  amidst  men  who  will  not  be  converted  to  God.  For  these, 
even  if  they  know  tlicin  not,  even   if  thcv  bear  with  them. 


Rejoicing  of  the  Church  at  separation  from  the  wicked.    41 

even  if  they  use  the  same  tables  and  houses  and  cities,  with  Ver.  8. 
no  strife  arising  between  them,  and  in  frequent  converse 
together  with  seeming  concord :  notwithstanding,  by  the 
contrariety  of  their  aims,  they  are  enemies  to  those  who  turn 
unto  God.  For  seeing  that  the  one  love  and  desire  this 
world,  the  others  wish  to  be  freed  from  this  world,  who  sees 
not  that  the  first  are  enemies  to  the  last  ?  For  if  they  can, 
they  draw  the  others  into  ])unishment  with  them.  And  it  is 
a  great  grace,  to  be  conversant  daily  with  their  words,  and 
not  to  depart  from  the  way  of  God's  commandments.  For 
often  the  mind  which  is  striving  to  go  on  to  God-ward,  being 
rudely  handled  in  the  very  road,  is  alarmed;  and  generally 
fulfils  not  its  good  intent,  lest  it  should  offend  those  with 
whom  it  lives,  who  love  and  follow  after  other  perishable  and 
transient  goods.  From  such  every  one  that  is  whole  is 
separated,  not  in  space,  but  in  soul.  For  the  body  is  con- 
tained in  space,  but  the  soul's  space  is  her  aiFection. 

10.  Wherefore  after  the  labour,  and  groaning,  and  very 
frequent  showers  of  tears,  since  that  cannot  be  ineffectual, 
which  is  asked  so  earnestly  of  Him,  Who  is  the  Fountain  of 

all  mercies,  and  it  is  most  truly  said,  the  Lord  is  nigh  unto  ^s.  34, 
them  that  are  of  a  broken  heart:  after  difficulties  so  great,  i^- 
the  pious  soul,  by  which  we  may  also  understand  the  Church, 
intimating  that  she  has  been  heard,  see  what  she  adds : 
(ver.  8.)  Depart  from  me,  all  ye  that  work  iniquity ;  for  the 
Lord  hath  heard  the  voice  of  my  weeping.  It  is  either  spoken 
prophetically,  since  they  will  depart,  that  is,  the  ungodly 
will  be  separated  from  the  righteous,  when  the  day  of  judg- 
ment arrives,  or,  for  this  time  present.  For  although  both 
are  equally  found  in  the  same  assemblies,  yet  on  the  open 
floor  the  wheat  is  already  separated  from  the  chaflT,  though 
it  be  hid  among  the  chaff.  They  can  therefore  be  associated 
together,  but  cannot  be  carried  away  by  the  wind  together. 

1 1 ,  For  the  Lord  hath  heard  the  voice  of  my  icecping ; 
(ver.  9.)  The  Lord  hath  heard  my  supplication ;  the  Lord 
hath  received  my  prayer.  The  frequent  repetition  of  the 
same  sentiments  shews  not,  so  to  say,  the  necessities  of  the 
narrator,  but  the  warm  feeling  of  his  joy.  For  they  that 
rejoice  are  wont  so  to  speak,  as  that  it  is  not  enough  for 
them  to  declare  once  for  all  the  object  of  their  joy.  This  is 
the  fruit  of  that  groaning  "in  which  there  is  labour,  and  those 


42  They  thai  mock  noiv  shall  he  vexed  hereajler. 

Psalm  tears  with  which  the  couch  is  washed,  and  bed  drenched  : 
JH'  for,  he  that  SOU'S  in  tears^  shall  reap  in  joy:  and,  blessed  are 
P8.126,  ^^^^^  ^j^^^^  mourn,  for  they  shall  he  comforted. 

12.  Ver.  10.  Let  all  mine  enemies  he  ashamed  and  vexed. 
lie  said  above,  depart  from  me  all  ye:  which  can  take  place, 
as  it  has  been  ex])laincd,  even  in  this  life :  but  as  to  what 
he  says,  let  them  he  ashamed  and  vexed,  I  do  not  see 
how  it  can  happen,  save  on  that  day  when  the  rewards  of 
the  righteous  and  the  punishments  of  the  sinners  shall  be 
made  manifest.  For  at  present  so  far  are  the  ungodly  from 
being  ashamed,  that  they  do  not  cease  to  insult  us.  And 
for  the  most  part  their  mocliiugs  are  of  such  avail,  that  they 
make  the  weak  to  be  ashamed  of  the  name  of  Christ.  Hence 
Mat.  10,  it  is  said.  Whosoever  shall  be  ashamed  of  Me  before  men, 

33 

Luke  9  of  him  will  I  he  ashamed  before  3Iy  Father.     But  now 
26-        whosoever  wovdd  fulfil  those  sublime  commands,  to  disperse, 
9.        'to  give   to  the  poor,  that  his  righteousness  may  endure  for 
ever;  and  selling  all  his  earthly  goods,  and  spending  them  on 
iTiro.6,  the  needy,  Avould  follow  Christ,  saying.  We  brought  nothing 
'      into  this  world,  and  tridy  we  can  carry  nothing  out ;  having 
food  and  raiment,  let  us  be  thereivith  content;  incurs  the 
profane  raillery  of  those  men,  and  by  those  who  will  not  be 
made  whole,  is  called   mad  ;    and  often  to  avoid  being  so 
called  by  desperate  men,  he   fears  to  do,  and  pUts  off  that, 
which  the  most  faithful  and  powerful  of  all  physicians  hath 
ordered.    It  is  not  then  at  present  that  these  can  be  ashamed, 
by  whom  we  have  to  wish  that  we  be  not  made  ashamed,  and 
so  be    either    called    back   fiom    our  proposed  journey,  or 
hindered,  or  delayed.     But  the  time  will  come,  when  they 
■Wisd.5,  shall  be  ashamed,  saying  as  is  Avritten,  These  are  they  whom 
we  had  sometimes  in  derision.,  and  a  parable  of  reproach  : 
we  fools  counted  their  life  madness,  and  their  end  to  be 
without  honour  :  hoiv  are  they  numbered  ainong  the  children 
of  God,  and  their  lot  is  among  the  saints  ?     Therefore  have 
we  erred  from  the  way  of  truth,  and  the  light  of  righteous- 
ness hath  not  shined  unto  us,  nor  the  sun  risen  upon  us :  we 
have  been  filled  with  the  way  of  wickedness  and  desiriiction, 
and  have  walked  through  rugged  deserts,  but  the  way  of  the 
Lord  we  have  not  known.      What  hath  pride  profited  us,  or 
what  hath  the  vaunting  of  riches  brought   us  f      All  those 
things  are  passed  awoAf  like  a  shadow. 


Swift  confusion  of  the  wicked;  sometimes  conversion.     43 

13.  But  as  to  what  he  says,  Let  litem  be  turned  and  con-  Ver. 

founded.     AVlio  would  not  judge  it  to  be  a  most  righteous '- — 

punishment,  that  they  should  have  a  turning  unto  confusion, 
who  would  not  have  one  unto  salvation  ?  After  this  he 
added,  exceeding  quickly.  For  when  the  day  of  judgment 
shall  have  begun  to  be  no  longer  looked  for,  when  they  shall 
hoy e  H2ad,  Peace,  then  sliall  sudden  destruction  come  uponi  Thess. 
them.  Now  whensoever  it  come,  that  comes  very  quickly, '*'  ' 
of  whose  coming  we  give  up  all  expectation  ;  and  nothing 
makes  the  length  of  this  life  be  fell  but  the  hope  of  living. 
For  nothing  seems  more  quick,  than  all  that  has  already 
passed  in  it.  When  then  the  day  of  judgment  shall  come, 
then  will  sinners  feel  how  that  all  the  life  which  passeth  away 
is  not  long.  Nor  will  that  any  way  possibly  seem  to  them 
to  have  come  tardil}-,  which  shall  have  come  without  their 
desiring,  or  rather  without  their  believing.  Although  it 
can  too  be  taken  in  this  place  thus,  that  inasmuch  as  God 
has  heard,  so  to  say,  her  groans,  and  her  long  and  fi'equent 
tears,  she  may  be  understood  to  be  freed  from  her  sins,  and 
to  have  tamed  every  disordered  impulse  of  carnal  affection : 
as  she  saith.  Depart  froin  me,  all  ye  thai  work  iniquiiy,for 
the  Lord  hath  heard  the  voice  of  my  iveeping:  and  when 
she  has  had  this  happy  issue,  it  is  no  marvel  if  she  be  already 
so  perfect,  as  to  pray  for  her  enemies.  The  words  then.  Let 
all  mine  enemies  he  ashamed,  and  vexed,  may  have  this 
meaning ;  that  they  should  repent  of  their  sins,  which  cannot 
be  effected  without  confusion  and  vexation.  There  is  then 
nothing  to  hinder  us  from  taking  what  follows  too  in  this 
sense,  let  them  he  turned  and  ashamed,  that  is,  let  them  be 
tm-ned  to  God,  and  be  ashamed  that  they  sometime  gloried 
in  the  former  darkness  of  their  sins;  as  the  Apostle  says. 
For  what  glory  had  ye  sometime  in  those  things,  of  which  ye -Rom.  6, 
are  now  ashamed?  But  as  to  Avhat  he  added,  exceeding^^- 
quickly,  it  must  be  referred  either  to  the  warm  affection  of 
her  wish,  or  to  the  power  of  Christ ;  Who  converteth  to  the 
faith  of  the  Gospel  in  such  quick  time  the  nations,  which  in 
their  idols'  cause  did  persecute  the  Church. 


PSALM  VIJ. 

EXPOSITION. 

A  Psalm  to  David  himself,  which  he  sung  to  the  Lord,  for  the  ivords  of  Chusi, 
son  of  J e mini. 

2  Sam.        1.  Now  the  Story,  which  gave  occasion  to  this  prophecy, 
J^'^^^may  be   easily  recognised  in   the    second   book   of  Kings. 
For  there  Chusi,  the  friend  of  king  David,  went  over  to  the  side 
of  Abessalon,  his  son,  who  was  carrymg  on -war  against  his 
father,  for  the   purpose    of  discovering   and    reporting   the 
designs   which    he  was    taking    against   his    father,    at   the 
instigation   of  Achitophel,  Avho  had  revolted   from  David's 
friendship,  and  was  instructing  by  his  counsel,  to  the  best  of 
his  power,  the  son  against  the  father.     But  since  it  is  not 
the  story  itself  which  is  to  be  the  subject  of  consideration  in 
this   Psalm,  from  which  the  prophet  hath  taken  a  veil  of 
2  Cor.    mysteries,  if  we  have  passed  over  to  Christ,  let  the  veil  be 
^'  ^  ■    taken  away.     And  first  let  us  inquire  into  the  signification 
of  the  very  names,  what  it  means.     For  there  have  not  been 
wanting  intei-preters,  who  investigating  these   same    words, 
not  carnally  according  to  the  letter,  but  spiritually,  declare 
to  us,  that  Chusi  should  be  interpreted  silence;  and  Gemini, 
righthanded ;    Achitophel,    brother's    ruin.      Among   which 
interpretations,    Judas,    that    traitor,    again    meets    us,    that 
Abessalon  should  bear  his  image,  according  to  that  interpi*e- 
tation  of  it  as  a  father's  peace;  in  that  liis  father  was  full  of 
thoughts  of  peace  toward  him:  although  he  in  his  guile  had 
war  in  his  heart,  as  was  treated  of  in  the  third  Psalm.     Now 
as   we   find   in   the  Gospels   that  the  disciples  of  our  Lord 
Matt. 9,  Jesus   Christ   are   called  sons,  so  in  the  same   Gospels  we 
find  they  are  called  brethren  also.     For  the  Lord   on  the 
John      resurrection  saith,   Go  and  say   to  Mij  hrelliren.     And  the 
'   ''  Apostle  calls  Him,  llie  Jirst  hi'ijoiten  amotuj  many  brethren. 
The  ruin  then  of  that  disciple,  who  betrayed  Him,  is  rightly 
understood  to  be  a  brother's  ruin,  which  we  said  is  the  inter- 
pretation of  Achitoplu'l.     Now  qs  to  Chusi,  from   the  inter- 
pretation of  silence,  it  is  rightly  understood  that  our   Lord 
contended  against  that  guile  in  silence,  that  is,  in  that  most 
];oin.     dcej)  secret,  whereby  blindness  Iiajfpened  in  ]jart  to  Israel^ 


Ahitophel  type  of  Judas,  Hushai  of  Chrisfs  silence.     45 

when  they  were  persecuting  the  Lord,  that  the  fuhiess  of  the  Title. 
Gentiles  might  enter  in,  and  so  a//  Israel  might  be mved.  When 
the  Apostle  came  to  this  profomid  secret  and  deep  silence, 
he  exclaimed,  as  if  struck  with  a  kind  of  awe  of  its  very  depth, 
O  the  depth  of  the  riches  of  the  wisdom  and  knowledge  of  Rom. 
God  I  lioio  unsearchable  are  His  judgments,  and  His  ««//«34'^^' 
past  finding  out  !    For  who   hath  knoicn   the   mind  of  the 
Lord,  cr  tcho  hath  been   His  counsellor?    Thus  that  great 
silence  he  does  not  so  much  discover  by  explanation,  as  he 
sets  forth  its  greatness  in  admiration.     In  this  silence  the 
Lord  hiding  the  sacrament  of  His  adorable  passion,  turns 
the  brother's  voluntary  ruin,  that  is.  His  betrayer's  impious 
wickedness,  into  the  order  of  His  mercy  and  providence  : 
that  what  he   with  perverse  mind  wrought  for  one  Man's 
destruction.    He    might  by  providential    overruling  dispose 
for  all  men's    salvation.     The    perfect  soul  then,  which  is 
already  worthy  to  know  the  secret  of  God,  sings  a  Psalm  unto 
the  Lord,  she  amgs  for  the  words  of  Chusi,  because  she  has 
attained   to   know  the    words    of  that  silence :    for   among 
unbelievers  and  persecutors  there  is  that  silence  and  secret. 
But  among  His  own,  to  whom  it  is  said,  Now  I  call  yoiUohn 
no  more  servants;  for  the  servant  knoweth  not  what  his  lord^^^  ^^' 
doeth;  but  I  have  called  you  friends,  for  all  things  that  I 
have  heard  of  My  Father  I  have  made  known  unto  you: 
among  His  friends,  I  say,  there  is  not  the  silence,  but  the 
words  of  the  silence,  that  is,  the  meaning  of  that  silence  set 
forth  and  manifested.    Which  silence,  that  is,  Chusi,  is  called 
the  son  of  Gemini,  that  is,  righthanded.     For  what  was  done 
for  the  Saints  was  not  to  be  hidden  from  them.     And  yet 
He  saith.  Let  not  the  left  hand  know  what  the  right  hand^^^^  g 
doeth.     The  perfect  soul  then,  to  which  that  secret  has  been^- 
made  known,  sings  in  prophecy  for  the  words  of  Chusi,  that 
is,  for  the  knowledge  of  that   same   secret.     Which    secret 
God  at  her  right  hand,  that  is,  favourable'  and  propitious 
unto  her,  has  wrought.     Wherefore  this  silence  is  called  the 
son  of  the  right  hand,  wdiich  is,  Chusi,  the  son  of  Gemini. 

2.  Ver,  1.  O  Lord  my  God,  in  Thee  have  I  hoped:  save  me 
from  all  them  that  persecute  me,  and  deliver  me.     As  one  to 

"=  It  is  difficult  to  preserve  in  translation  the  double  meaning  of  dexter  as 
righthanded  a^ni  favourable. 


46        Satan  the  sale  remahnug  enemy  of  the  perfect. 

PsAi.M  whom,  already  perfected,  all   the  war  and  enmity  of  vice 

■  being  overcome,  there  remaineth  no  enemy  bnt  the  envious 

devil,  he  says.  Save  me  from  all  them  that  persecute  me,  and 
deliver  me :  (ver.  2.)  lest  at  any  time  he  tear  my  soul  as  a  lion. 

1  Pet.  fhg  Apostle  says.  Your  adversary  the  devil,  as  a  roaring 
lion,  ualketh  about,  seeking  icJiom  he  may  devour.  There- 
fore when  the  Psalmist  said  in  the  plural  number,  Save  me 
front  all  them  that  persecute  me:  he  afterwards  introduced 
the  singular,  saying,  lest  at  any  time  lie  tear  my  soul  as  a 
lion.  For  he  does  not  say,  lest  at  any  time  they  tear :  he 
knew  what  enemy  and  violent  adversary  of  the  perfect  soul 
remained.  Whilst  there  be  none  to  redeem,  nor  to  save: 
that  is,  lest  he  tear  me,  whilst  Thou  redeemest  not,  nor 
savest.     For,  if  God  redeem  not,  nor  save,  he  tears. 

3.  And  that  it  might  be  clear  that  the  already  perfect  soul, 
which  is  to  be  on  her  guard  against  the  most  insidious  snares 
of  the  devil  only,  says  this,  see  what  follows,  (ver,  3.)  O  Lord 
my  God,  if  I  have  done  this.  What  is  it  that  he  calls  this^ 
Since  he  does  not  mention  the  sin  by  name,  are  we  to  under- 
stand sin  generally  ?  If  this  sense  displease  us,  we  may  lake 
that  to  be  meant  which  follows :  as  if  we  had  asked,  what  is 
this  that  you  say,  tins?  He  answers,  If  there  he  iniquity  in 
my  hands.  Now  then  it  is  clear  that  it  is  said  of  all  sin, 
(ver.  4.)  //"  /  Itave  repaid  them  that  recompense  me  evil. 
Which  none  can  say  with  truth,  but  the  perfect.     For  so  the 

Matt.  5,  Lord  says,  Be  ye  perfect,  as  your  Father  Which  is  in  heaven ; 

43. 45.  jYfiQ  Tinaketh  His  sun  to  rise  upon  the  good  and  the  evil, 
and  raineth  on  the  just  and  the  unjust.  He  then  who 
repayeth  not  them  that  recompense  evil,  is  perfect."  When 
therefore  the  perfect  soul  prays  for  the  u-ords  of  Chnsi,  the 
son  of  Jemini,  that  is,  for  the  knowledge  of  that  secret  and 
silence,  which  the  Lord,  favourable  to  us  and  merciful, 
wrought  for  our  salvation,  so  as  to  endure,  and  with  all  patience 
bear,  the  guiles  of  this  betrayer :  as  if  He  should  say  to  this 
perfect  soul,  explaining  the  design  of  this  secret.  For  thee 
ungodly  and  a  sinner,  that  thine  iniquities  might  be  v/ashed 
away  by  My  blood-shedding,  in  great  silence  and  great 
patience  I  bore  with  My  betrayer ;  wilt  not  thou  in)itate  me, 
that  thou  too  mayest  not  repay  evil  for  evil .''  Consider- 
ing then,  and   luiderstanding  what  the   Lord  has  done  for 


Prophetic  imprecation  on  such  as  return  evil.         47 

liim,  and  by  His  example  going  on  to  perfection,  theVER.  5. 
Psalmist  says,  If  I  hare  repaid  them  thai  recompense  me 
evil:  that  is,  if  I  have  not  done  what  Thou  hast  taught  me 
by  Thy  example :  mai/  [  therefore  Jail  by  mine  eiiemies 
empty.  And  he  says  well,  not,  If  I  have  repaid  them  that 
do  me  evil ;  but,  who  recompense.  For  whoso  recompenseth, 
had  received  somewhat  already.  Now  it  is  an  instance  of 
greater  patience,  not  even  to  repay  him  evil,  who  after 
receiving  benefits  returns  evil  for  good,  than  if  without 
receiving  any  previous  benefit  he  had  had  a  mind  to  injure. 
If  therefore  he  says,  /  have  repaid  ihem  thai  recompense  me 
evil:  that  is,  If  I  have  not  imitated  Thee  in  that  silence, 
that  is,  in  Thy  j^atience,  which  Thou  hast  wrought  for  me, 
may  !  fall  by  mine  enemies  empty.  For  he  is  an  empty 
boaster,  who,  being  himself  a  man,  desires  to  avenge  himself 
on  a  man  ;  and  whilst  he  openly  seeks  to  overcome  a  man, 
is  secretly  himself  overcome  by  the  devil,  rendered  empty 
by  vain  and  jMoud  joy,  because  he  could  not,  as  it  were,  be 
conquered.  The  Psalmist  knows  then  where  a  greater 
victory  may  be  obtained,  and  where  tJic  Father  which  Matt.  6, 
seetji  in  secret  will  reward.  Lest  then  he  repay  them  that  " 
recompense  evil,  he  overcomes  his  anger  rather  than  another 
man,  being  instructed  too  by  those  writings,  wherein  it  is 
written,  belter  is  he  that  overcometh  Ids  anger,  than  he  that  Pr«v.l6, 
takeili  a  city.  If  I  have  repaid  them  that  recompense  me 
evil,  may  I  therefore  fall  by  my  enemies  empty.  He  seems 
to  swear  by  way  of  execration,  which  is  the  heaviest  kind  of 
oath,  as  v/hen  one  says,  If  I  have  done  so  and  so,  may  I 
suffer  so  and  so.  But  swearing  in  a  swearer's  mouth  is  one 
thing,  in  a  prophet's  meaning  another.  For  here  he  men- 
lions  what  will  really  befal  men,  who  repay  them  that 
recompense  evil;  not  what,  as  by  an  oath,  he  v/ould  imprecate 
on  himself  or  any  other. 

4.  Ver.  5.  Let  the  enemy  therefore  persecute  my  soul  and 
take  it.  By  again  naming  the  enemy  in  the  singular  number, 
he  more  and  more  clearly  points  out  him,  whom  he  spoke  of 
above  as  a  lion.  For  he  persecutes  the  soul,  and  if  he  has 
deceived  it,  will  take  it.  For  the  limit  of  men's  rage  is  the 
destruction  of  the  body  ;  but  the  soul,  after  this  visible  death, 
they  cannot  keep  in  their  power :  whereas  whatever  souls 


48    Emptifiess  and  sad  end  of  glorying  in  man's  praise. 

Psalm  the  devil  shall  have  taken  by  his  perseciUions,  he  will  keep. 

—  ^^~  And  let  him  tread  my  life  upon  the  earth :  that  is,  by 
treading  let  him  make  my  life  earth,  that  is  to  say,  his  food. 
For  he  is  not  only  called  a  lion,  but  a  serpent  too,  to  whom 

Gen.  3,  it    was    said.    Earth,   shall    thou    eat.     And   to    the   sinner 

lb' 19  was  it  S3i\d,  Earth  thou  art,  and  into  earth  shall  tltou  go. 
And  let  him   bring  doicn   my  glory    to  the  dust.     This  is 

Ps.  1,4.  that  dust,  which  tJie  wind  casleih  forth  from  the  face  of 
the  earth,  to  wit,  vain  and  silly  boasting  of  the  proud,  pufTed 
up,  not  of  solid  weight,  as  a  cloud  of  dust  carried  away  by 
the  wind.  Justly  then  has  he  here  spoken  of  the  glory, 
which  he  would  not  have  brought  down  to  dust.  For  he 
would  have  it  solidly  established  in  conscience  before  God, 

1  Cor.  1,  where    there   is    no    boasting.      He  that  glorieth,   saith   the 

^^'  Apostle,  let  him  glory  in  the  Lord.  This  solidity  is  brought 
down  to  the  dust,  if  one  through  pride  despising  the  secresy  of 
conscience,  where  God  only  proves  a  man,  desires  to  glory 
before  men.     Hence   comes   what   the   Psalmist   elsewhere 

Ps.53,5.  says,  God  shall  bruise  the  bones  of  them  that  please  men. 
Now  he  that  has  well  learnt  or  experienced  the  steps  in 
overcoming  vices,  knows  that  this  vice  of  empty  glory  is 
either  alone,  or  more  than  all,  to  be  shunned  by  the  perfect. 
For  that  by  which  the  soul  first  fell,  she  overcomes  the  last. 

Ecclus.  ^Qf.  fjig  beginning  (f  all  sin  is  j^ride:  and  again,  the  begin- 

\2.     '   ning  of  maiCs  pride  is  to  depart  from  Qod. 

5.  Ver.  6.  Arise,  O  Lord,  in  Thine  anger.  Why  yet  does 
he,  who  we  say  is  perfect,  incite  God  to  anger?  Must  we  not 
see,  whether  he  rather  be  not  perfect,  who,  when  he  was 

Acts  7,  being  stoned,  said,  O  Lord,  lay  not  this  sin  to  their  charge? 

Or  does  the  Psalmist  pray  thus  not  against  men,  but  against 

the  devil  and  his  angels,  whose  possession  sinners  and  the 

-    ungodly  are  ?     lie  then  does  not  pray  against  him  in  wrath, 

but  in  mercy,  whosoever  prays  that  that  possession  may  be 

Rom.  4,  taken  from  him  by  that  Lord  JMto  jnstijieth  the  ungodly. 
For  when  the  ungodly  is  justified,  from  ungodly  he  is  made 
just,  and  from  being  the  possession  of  the  devil  he  passes 
into  the  temple  of  God.  And  since  it  is  a  punishment,  that  a 
possession,  in  which  one  longs  to  have  rule,  should  be  taken 
away  from  him :  this  punishment,  that  he  should  cease  to 
possess  those  whom  he  now  possesses,  the  Psalmist  calls  the 


Christ  exalted;  the  People  gathered  round  Him.  49 

anger  of  God  against  the  devil.     Arise,  O  Lord,  in   Thine  Ver. 
anger.     Arise,  (he  has  used  it  as  "appear,")  in  words,  that_i^_ 
is,  human  and   obscure ;  as  though  God  sleeps,  when  He 
is  unrecognised  and  hidden   in    His  secret    workings.     Be 
exalted  in   the  borders  of  mine   enemies.     He    means   by 
borders  the  possession  itself,  in  wiiich  he  wishes  that  God 
should  be  exalted,  that  is,  be  honoured  and  glorified,  rather 
than  the  devil,  v/hile  the  ungodly   are  justified  and  praise 
God.     And  arise,  O  Lord  my  God,  in  the  commandment 
that  Thou  hast  given:   that  is,  since  Thou  hast  enjoined 
humility,  appear  in  humility  ;  and  first  fulfil  what  Thou  hast 
enjoined;  that  men  by  Thy  example  overcoming  pride  may 
not  be  possessed  of  the  devil,  who  against  Thy  command- 
ments advised  to  pride,  saying,  Eat,  and  your  eyes  shall  be  Gcn.3,5. 
opened,  and  ye  shall  be  as  Gods. 

6.  And  the  congregation  of  tJie  people  shall  surround 
Thee.  This  may  be  understood  two  ways.  For  the  congre- 
gation of  the  people  can  be  taken,  either  of  them  that  believe, 
or  of  them  that  persecute,  both  of  which  took  place  in  the 
same  humiliation  of  our  Lord :  in  contempt  of  which  the 
multitude  of  them  that  persecute  surrounded  Him ;  con- 
cerning which  it  is  said,  Why  have  the  heathen  raged.  Vs.  2,1, 
and    the    people   meditated   rain,    things  ?     But   of    them 

that  believe  through  His  humiliation  the  multitude  so  sur- 
rounded Him,  that  it  could  be  said  with  the  greatest  truth, 
blindness  in  part  is  happened  unto  Lsrael,  that  the  fulness  Rom. 
of  the  Gentiles  might  come  in:  and  again.  Ask  of  me,  and  /p^'  |^g 
will  give  Thee  the  Gentiles  for  Thine  inheritance,  and  the 
boundaries  of  the  earth  for  Thy  possession.     And  for  their 
sakes  return  Thou  on  high :  that  is,  for  the  sake  of  this  con- 
gregation return  Thou  on  high :  which  He  is  understood  to 
have  done  by  His  resurrection  and  ascension  into  heaven. 
For  being  thus  glorified  He  gave  the  Holy  Ghost,  Which 
before  His  exaltation  could  not  be  given,  as  it  is  written  in 
the  Gospel, /or  the  ILoly  Ghost  ivas  not  yet  given,  because  John  7, 
that  Jesus  was  not  yet  glorified.     Having  then  returned  on^^- 
high  for  the  sake  of  the  congregation  of  the  people,  He  sent 
the  Holy  Ghost:    by  Whom  the  preachers  of  the    Gospel 
being  filled,  filled  the  whole  world  with  Churches. 

7.  It  can  be  taken  also  in  this  sense :  Arise,  O  Lord,  in 

E 


50    Hiding  of  Christ  from  sinners,  even  in  His  oivn  CImrch. 

PsAi.M  Thine  anger,  and  be  exalted  in  the  borders  of  mine  enemies : 

■  ^^^'  that  is,  arise  in  Thine  anger,  and  let  not  mine  enemies 
understand  Thee;  so  that  to  he  exalted,  should  be 
this,  become  high%  that  Thou  mayest  not  be  understood; 
which  has  reference  to  the  silence  spoken  of  above.     For  it 

Ps.  18,  is  of  this  exaltation  thus  said  in  another  Psalm,  And  He 
■  '  ascended  tipoii  Cherubim^  and  fletv:  iiii(\.,  He  made  darkness 
His  secret  place.  In  which  exaltation,  or  concealment, 
when  for  their  sins'  desert  they  shall  not  understand  Thee, 
who  shall  crucify  Thee,  tlie  congregation  of  believers  shall 
surround  TJiee.  For  in  His  very  humiliation  He  was 
exalted,  that  is,  was  not  understood.  So  that,  And  arise,  O 
Lord  nnj  God,  in  the  commandment  that  Thou  hast  given: 
may  have  reference  to  this,  that  is,  when  Thou  shewest 
Thyself,  be  high  or  deep  that  mine  enemies  may 
not  understand  Thee.  Now  sinners  are  the  enemies  of  the 
just  man,  and  the  ungodly  of  the  godly  man.  And  the  con- 
gregation of  the  people  shall  surround  Thee:  that  is,  by 
this  very  circumstance,  that  those  who  crucify  Thee  under- 
stand Thee  not,  the  Gentiles  shall  beUeve  on  Thee,  and  so 
shall  the  congregation,  of  the  people  surround  Thee.  But 
what  follows,  if  this  be  the  true  meaning,  has  in  it  more  pain, 
that  it  begins  already  to  be  perceived,  than  joy  that  it  is 
understood.  For  it  follows,  and  for  their  sakes  return  Thou 
on  high,  that  is,  and  for  the  sake  of  this  congregation  of  the 
lunnan  race,  wherewith  the  Churches  are  crowded,  return 
Thou  on  high,  that  is,  again  cease  to  be  understood.  What 
then  is,  and  for  their  sakes,  but  that  this  congregation  too 
will    oflend  Thee,  so  that  Thou  mayest  most  truly  foretel 

Lukei8,and  say,  Thinkest  Thou  ichen  the  Son  of  Man  shall  come, 
He  icill  find  faith  on  the  earth  ?    Again,  of  the  false  prophets, 

Mat. 24,  who  are  understood  to  be  heretics.  He  says.  Because  of 
their  iniquity  the  love  of  many  shall  wax  cold.  Since  then 
even  in  the  Churches,  that  is,  in  that  congregation  of 
peoples  and  nations,  where  the  Christian  name  has  most 
widely  spread,  there  shall  be  so  great  abundance  of  sinners, 
which  is  already,  in  great  measure,  perceived;   is  not  that 

Amos  8,  famine  of  the  word  here  predicted,  which  has  been   threat- 


Our  Lord's  earning  to  Judgment  longed  for  by  the  upright .    5 1 

ened  by  another  prophet  also  ?    Is  it  not  too  for  this  congre-  Ver. 
gation's  sake,  who, by  theirsins, are  estranging  from  themselves     ^^'— 
the  light  of  truth,  that  God  returns  on  high,  that  is,  so  that 
faith,  pure  and  cleansed  from  the  corruption  of  all  perverse 
opinions,  is  held  and  received,  either  not  at  all,  or  by  the 
very  few   of  whom  it  was  said.   Blessed  is  he  that  shaW^isLTk 

r  13      13 

endure  to  the  end,  the  same  shall  be  saved?    Not  without     ' 
cause  then  is  it  said,  and  for  the  sake  of  this  congregation 
return  Thou  on  high:  that  is,  again  withdraw  into  the  depth 
of  Thy  secrecy,  even  for  the  sake  of  this  congregation  of  the 
peoples,  that  hath  Thy  name,  and  doeth  not  Thy  deeds. 

8.  But  whether  the  former  exposition  of  this  place,  or  this 
last  be  the  more   suitable,   without   prejudice    to    any  one 
better,  or  equal,  or  as  good,  it  follows  very  consistently,  the 
Lord  judgeth   the  people.     For   whether    He    returned   on 
high,  when,  after  the  resurrection,  He  ascended  into  heaven, 
well  does  it  follow,  The  Lord  judgeth  the  people:  for  that 
He  will  come  from  thence  to  judge  the  quick  and  the  dead. 
Or  whether  He  return  on  high,  when  the  understanding  of 
the  truth  leaves  sinful  Christians,  for  that  of  His  coming  it 
has  been  said,  Thinkestthou  the  Son  of  Man  on  His  coming  LukelS, 
uill  find  faith  on  the  earth'?     The  Lord  then  judgeth  the   ' 
people.     What  Lord,  but  Jesus    Christ?     For  the   Father  Johns, 
judgeth  no  man,  hut  hath  committed  all  judgment    unto  ^' 
the  Son.      Wherefore    this    soul    which    prayeth    perfectly, 
see  how  she  fears  not  the  day  of  judgment,  and  with  a  truly 
secure  longing  says  in  her  prayer,  Thy  kingdom  come:  judge 
me,  she  says,  O  Lord,  according  to  my  righteousness.     In 
the    former   Psalm  a   weak  one    was    entreating,  imploring 
rather  the  mercy  of  God,  than  mentioning  any  desert  of  his 
own:  since  the  Son  of  God  came  to  call  sinners  to  repent- 'Matt. 9, 
ance.     Therefore  he  had  there  said.  Save  me,  O  Lord,  for  ^^^^q^ 
Thy  mercy'' s  sake;  that  is,  not  for  my  desert's  sake.     But 4. 
now,  since  being  called  he  hath  held  and  kept  the  command- 
ments which  he  received,  he  is  bold  to  say,  Judge  me,  O 
Lord,  according  to  my  righteousness,  and  according  to  my 
harmlessness,  that  is  upon  me,     Tliis  is  true  harmlessness, 
which  harms  not  even  an  enemy.     Accordingly,  well  does  he 
require  to  be  judged  according  to  his  harmlessness,  who  could 
say  with  truth,  If  I  have  repaid  them  that  recompense  me  evil. 

E  2 


o'i    Man^s  ri/jhteousness  is  hy  grace.      Wickedness  consummafed. 

PsAi.M  As  for  wliat  he  added,  tJiat  is  upon  me,  it  can  refer  not  only 

— Hi- to  harmlcssncss,  but  can  be  understood  also  with  reference 

to  righteousness ;    that  the  sense  should  be  this,  Judge  me, 

0  Lord,  according  to  my  righteousness,  and  according  to 
my  harmlessness,  which  righteousness  and  harmlessness  is 
upon  me.  By  which  addition  he  shews  that  this  very  thing, 
that  the  soul  is  righteous  and  harmless,  she  has  not  by  herself, 
but  by  God  Who  giveth  brightness  and  light.     For  of  this 

Ps.  18^  he   says   in    another  Psalm,   Thou,  O  Lord,  uilt   light  my 

28 

John  1    condle.     And  of  John  it  is  said,  that  he  was  not  the  light, 
S-      _   but  bore  witness  of  the  light.    He  teas  a  burning  and  shining 
35.      '  candle.      That  light   then,    whence   souls,    as    candles,    are 
kindled,  shines  forth  not  with  borrowed,  but  with  original, 
brightness,  which  light  is  truth  itself.     It  is  then  so  said, 
According  to  my  righteousness,  and  according  to  my  harm- 
lessness, that  is  upon  me,  as  if  a  burning  and  shining  candle 
should  say,  Judge  me  acccording  to  the  flame  which  is  upon 
'  al.  that  me,  that  is,  not  that  wherewith '  I  am  myself,  but  that  whereby 

1  shine  enkindled  of  thee. 

9.  Ver.  9.  But  let  the  wickedness  of  sinners  he  con- 
summated. He  says,  he  cansmnmated,  be  completed,  ac- 
Eev. 22,  cording  to  that  in  the  Apocalypse,  Let  the  righteous  become 
more  righteous,  and  let  the  Jilthy  he  filthy  still.  For  the 
wickedness  of  those  men  appears  consummate,  who  crucified 
the  Son  of  God  ;  but  greater  is  theirs  who  will  not  live 
uprightly,  and  hate  the  precepts  of  truth,  for  whom  the  Son 
of  God  was  crucified.  Let  the  ivickedness  of  sinners,  then 
he  says,  be  cousummated,  that  is,  arrive  at  the  height  of 
wickedness,  that  just  judgment  may  be  able  to  come  at  once. 
But  since  it  is  not  only  said,  Let  the  filthy  he  filthy  still; 
but  it  is  said  also,  Let  the  righteous  become  more  righteous ; 
he  joins  on  the  words,  And  Thou  shall  direct  the  righteous, 

0  God,  Who  searcheth  the  hearts.and  reins.  How  then  can 
the  righteous  be  directed  but  in  secret?  when  even  by  means 
of  those  things  which,  in  the  commencement  of  the  Christian 
ages,  when  as  yet  the  saints  were  oppressed  by  the  persecu- 
tion of  the  men  of  this  world,  appeared  marvellous  to  men, 
now  that  the  Christian  name  has  begun  to  be  in  such  high 
dignity,  hypocrisy,  that  is  pretence,  has  increased  ;  of  those, 

1  mean,  who  by  the  Christian  profession  had  rather  please 


God,  searching  hearts  and  reins,  guides  His  oion.    His  healing.  53 

men  than  God.  How  then  is  the  righteous  man  directed  in  Ver. 
so  great  confusion  of  ])retence,  save  whilst  God  searcheth  the  ^"' 
hearts  and  reins;  seeing  all  men's  thoughts,  which  are  meant 
by  the  word  heart ;  and  their  delights,  which  are  understood 
by  the  word  reins  ?  For  the  delight  in  things  temporal  and 
earthly  is  rightly  ascribed  to  the  reins  ;  for  that  it  is  both  the 
lower  part  of  man,  and  that  region  where  the  pleasme  of 
carnal  generation  dwells,  through  which  man's  natiu'e  is 
transferred  into  this  life  of  care,  and  deceiving  joy,  by  the 
succession  of  the  race.  God  then,  searching  our  heart,  and 
perceiving  that  it  is  there  where  our  treasure  is,  that  is,  in 
heaven  ;  searching  also  the  reins,  and  perceiving  that  we  do 
not  assent  to  flesh  and  blood,  but  delight  ourselves  in  the 
Lord,  directs  the  righteous  man  in  his  inward  conscience 
before  Him,  where  no  man  seeth,  but  He  alone  Who  per- 
ceiveth  what  each  man  thinketh,  and  what  delighteth  each. 
For  delight  is  the  end  of  care;  because  to  this  end  does  each 
man  strive  by  care  and  thought,  that  he  may  attain  to  his 
delight.  He  therefore  seeth  our  cares,  Who  searcheth  the 
heart.  He  seeth  too  the  ends  of  cares,  that  is  delights,  Who 
narrowly  searcheth  the  reins ;  that  when  He  shall  find  that 
our  cares  incline  neither  to  the  lust  of  the  flesh,  nor  to  the  l  John 

2    16 

lust  of  the  eyes,  nor  to  the  pride  of  life,  all  which  pass  away   ' 
as  a  shadow,  but  that  they  are  raised  upward  to  the  joys  of 
things  eternal,  which  are  spoilt  by  no  change,  He  may  direct 
the  righteous,  even  He,  the  God  Who  searcheth  the  hearts 
and  veins.     For  our  works,  which  we  do  in  deeds  and  words, 
may  be    known   unto  men ;  but  with  what  mind  they  are 
done,  and  to  what  end  we  would  attain  by  means  of  them,  He 
alone  knoweth,  the  God  Who  searcheth  the  hearts  and  reins. 
10.   Ver.  10.    My  righteous  help   is  from  the  Lord,  Who 
makeih  ichole  the  upriylil  in  heart.    The  offices  of  medicine 
are  twofold,  one  the  curing  infirmity,  the  other  the  preserving 
health.     According  to  the  first  it  was  said  in  the  preceding 
Psalm,  Have  vieraj  on  me,  O  Lord,  for  I  am  weak;    ac-Ps. 6, 2. 
cording  to  the  second  it  is  said  in  this  Psalm,  //  there  he 
iniquity  in  my  hands,  if  L  have  repaid  them  thai  recompense 
me  evil,  may  L  therefore^  fall  by  my  enemies  empty.     'FonsX.de. 
there   the   weak  prays   that  he  may  be  delivered,  here  one  ^'''■^^^''''^* 
already  whole  that  he  may  not  change  for  the  worse.     Ac- 


54   Preserving  mercy  for  the  jRighteous.     Uprightness  in  heart. 

Psalm  cording  to  tlie  one  it  is  there  said,  MaJx'e  me  ivhole  for  Thy 
VII-  fnerc'f-'i  sake ;  according  to  this  other  it  is  here  said,  Judge 
me,  O  Lord,  according  io  my  righteousness.  For  there  he 
aslis  for  a  remedy  to  escape  from  disease  ;  but  here  for  pro- 
tection from  falhng  into  disease.  According  to  the  former  it 
is  said.  Make  me  ivhole,  O  Lord,  according  to  Thy  mercy  : 
according  to  the  latter  it  is  said,  3Iy  righteous  help  is  from 
the  Lord,  Who  maketh  ichole  the  upright  in  heart.  Both 
the  one  and  the  other  maketh  men  whole  ;  but  the  former 
removes  them  from  sickness  into  health,  the  latter  preserves 
them  in  this  health.  Therefore  there  the  help  is  merciful, 
because  the  sinner  hath  no  desert,  who  as  yet  longeth  to  be 

Rom.  4,  justified,  &e//eri.'?<7  o«  Him  Who  juslijieth  the  ungodly ;  but 
here  the  help  is  righteous,  because  it  is  given  to  one  already 
righteous.  Let  the  sinner  then  who  said,  /  am  weak,  say  in 
the  first  place.  Make  me  whole,  O  Lord,  for  thy  mercy's 
sake  ;  and  here  let  the  righteous  man,  who  said,  //  /  have 
repaid  them  that  recompense  me  evil,  say,  My  righteous  help 
is  from  the  Lord,  JJ'ho  maketh  ichole  the  upright  in  heart. 
For  if  he  sets  forth  the  medicine,  by  which  we  may  be  healed 
when  weak,  how  much  more  that,  by  which  we  may  be  kept 

Rom.  5, in  health.  For  \i  uhile  we  were  yet  sinners,  Christ  died  for 
us,  how  much  more  being  noio  justified  shall  we  be  kept 
whole  from  wrath  through  Him. 

11.  My  righteous  help  is  from  the  Lord,  Who  maketh 
whole  the  vpright  in  heart.  God,  Who  searcheth  the  hearts 
and  reins,  directeth  the  righteous ;  but  with  righteous  help 
maketh  lie  whole  the  upright  in  heart.  He  doth  not  as  He 
searcheth  the  hearts  and  reins,  so  make  whole  the  upright  in 
heart  and  reins  ;  for  the  thoughts  are  both  bad  in  a  depraved 
heart,  and  good  in  an  upright  heart ;  but  delights  which  are 
not  good  belong  to  the  reins,  for  they  are  more  low  and 
earthly ;  but  those  that  are  good  not  to  the  reins,  but  to  the 
heart  itself.  AVherefore  men  cannot  be  so  called  upright  in 
reins,  as  they  are  called  upright  in  heart,  since  where 
the  thought  is,  there  at  once  the  delight  is  too;  which 
cannot    be,    unless    when    things    divine    and    eternal    are 

Ps  4. 7,  thought    of.      Thou  hast   given,  he  says,  joy  in  my  heart, 

^-  when  he  had  said.  The  light  of  Thy  countenance  has  been 

stamped  on    us,  O  Lord.     For  although   the    phantoms  of 


Holy  delight  in  overcoming  carnal  suggestions.    God's  patience.  55 

things  tempoi'al,  which    the  mind  falsely  pictures  to  itself,  Ver. 
when  tossed  by  vain  and  mortal  hope,  to  vain  imaginations     ^^' 
oftentimes    bring  a  delirious  and  maddened  joy  ;    yet  this 
delight  must  be  attributed  not  to  the  heart,  but  to  the  reins  ; 
for  all  these  imaginations  have  been  drawn  from  lower,  that 
is,  earthly  and  carnal  things.     Hence  it  comes,  that  God, 
Who  searcheth  the  hearts  and  reins,  and  perceiveth  in  the 
heart  upright  thoughls,  in  the   reins  no  delights,  affbrdeth 
righteous  help    to    the    upright   in    heart,  where  'heavenly '  su- 
delights  are  coupled  with    clean   thoughts.     And   therefore 
when  in  another  Psalm  he  had  said.  Moreover  even  to-night 
my  reins  have  chicled  me ;    he  went  on  to  say  as  touching- 
help,  I  foresaio  the  Lord  alicaij  in  my  sight,  for  He  is  on  my  Ps.  i6, 
right  hand,  that  I  should  not  be  moved.    Where  he  shews  that^"  ^' 
he  suffered  suggestions  only  from  the  reins,  not  delights  as 
well ;   for  had  he  suffered  these,  then  he  would  of  course  be 
moved.     But  he  said.  The  Lord  is  on  my  right  hand,  that  L 
should  not  he  moved;  and  then  he  adds,  Wherefore  was  my 
heart  delighfed;    that  the  reins  should  have  been  able  to 
chide,  not  delight  him.     The  delight  accordingly  was  pro- 
duced not  in  the  reins,  but  there,  where  against  the  chiding 
of  the  reins  God  was  foreseen  to  be  on  the  right  hand,  that  is, 
in  the  heart. 

12.  Ver.  11.  God  the  righteous  Judge,  strong^  {in  endurance) « fortis 
€i}id  long-suffering.     What  God  is  judge,  but  the  Lord,  Who 
judgeth  the  people  ?    He  is  righteous  ;  Who  shall  render  to  Mat.16, 
every  man  according  to  his  tvorks.     He  is  strong;   (in  en- 
durance) Who,  being  most  powerful,  for  our  salvation  bore 
even  with  ungodly  persecutors.     He  is  long-suffering;  Who 
did  not  immediately,  after  His  resurrection,  hurry  away  to 
punishment,  even  those  that  persecuted  Him,  but  bore  with 
them,  that  they  might  at  length  turn  from  that  ungodliness 
to  salvation  :  and  still  He  beareth  with  them,  reserving  the 
last  penalty  for  the  last  judgment,  and   up  to   this  present 
time  inviting  sinners  to  repentance.     Not  bringing  in  anger 
every  day.     Perhaps  bringing  in  anger  is  a  more  significant 
expression   than,   being  angry  ;    (and  so  we  find  it  in   the 
Greek''   copies;)    that    the    anger,  whereby    He  punisheth,  v^  „'^. 
should  not  be  in  Him  but  in  the  minds  of  those  ministers  ^'^''^*" 
who  obey  the  commandments  of  truth  ;  through  whom  orders  LXX. 


5G    Christ  the  Sioord  of  God,  Apostles  arrows  from  His  bow. 

Psalm  arc  given  even  to  the  lower  ministries,  who  are  called  angels 

TIL.  of  wrath,  to  punisli  sin  :  whom  even  now  the  punishment  of 

men    delights    not   for    justice    sake,   in    which    they    have 

no   pleasme,   but   for   malice    sake.      God    then    doth   not 

brinrj  in  anger  every  day,  that  is,  He  doth  not  collect  His 

ministers  for  vengeance  every  day.     For  now  the  patience  of 

God  inviteth  to  repentance  :  but  in  the  last  time,  when  men 

Rom.  2,  through  their  hardness  and  impenitent  heart  shall  have  trea- 

''*'         sured  up  for  themselves  anger  in  the  day  of  anger,  and 

revelation  of  the  righteous  judgment  of  God,  then  He  ivill 

brandish  His  sword. 

1-3.  Ver.  12.  Unless  ye  be  converted.  He  says,  He  will 
brandish  His  sword.  The  Lord  Man  Himself  may  be  taken  to 
be  God's  double-edged  sword,  that  is,  His  spear,  which  at 
His  first  coming  He  will  not  brandish,  but  hideth  as  it  were 
in  the  sheath  of  humiliation  :  but  He  will  brandish  it,  when 
at  the  second  coming  to  judge  the  quick  and  dead,  in  the 
manifest  splendour  of  His  glory,  He  shall  flash  light  on  His 
righteous  ones,  and  terror  on  the  ungodly.  For  in  other 
copies,  instead  of,  He  shall  brandish  His  sword,  it  has  been 
written,  He  shall  make  bright  His  spear :  by  which  word 
I  think  the  last  coming  of  the  Lord's  glory  most  appropriately 
signified  :  seeing  that  is  understood  of  His  person,  which 
Ps.  17,  another  Psalm  has.  Deliver,  O  Lord,  my  soul  from,  the  un- 
^^'  godly.  Thy  spear  from  the  enemies  of  Thine  hand.  He 
hath  bent  His  bow,  and  made  it  ready.  The  tenses  of  the 
words  must  not  be  altogether  overlooked,  how  he  has  spoken 
of  the  sword  in  the  futuie,  He  will  brandish  ;  of  the  bow  in 
the  past,  He  hath  bent :  and  these  words  of  the  past  tense 
follow  after. 

14.  Ver.  1-3.  And  in  it  He  hath  prepared  the  instruments 
of  death:  He  hath  wrought  His  arrows  for  the  burning. 
That  bow  tlien  1  would  readily  take  to  be  the  Holy  Scrip- 
ture, in  which  by  the  strength  of  the  New  Testament,  as  by 
a  sort  of  string,  the  hardness  of  the  Old  has  been  bent  and 
subdued,  I'Vom  thence  the  Apostles  are  sent  forth  like  arrows, 
or  divine  preachings  arc  shot.  Which  arrows  He  has 
wrought  for  the  burning,  arrows,  that  is,  whereby  being 
stricken  they  might  be  inflamed  with  heavenly  love.     For  by 

Soi.Songwhat  other  arrows  was  she  stricken,  who  saith,  Brinn  me  into 
2,4.6.  '  ^ 


Love  to  Him  kindled  thereby.    Heretics  '  instruments  of  death.''  57 

the  house  of  wine,  place  me  amonrj  perfumes,  crowd  me  Ver, 
among  honey,  for  I  have  been  ivounded  icith  love?    By  what — 


other  arrows  is  he  kindled,  who,  desirous  of  returning  to  God, 
and  coming  back  from  wandering,  asketh  for  help  against 
crafty  tongues,  and  to  whom  it  is  said.  What  shall  be  given  Ps.  120, 
thee,  or  what  added  to  thee  against  the  crafty  tongue  ?  Sharp  '  ' 
arrows  of  the  mighty,  icith  devastating  coals  :  that  is,  coals, 
whereby,  when  thou  art  stricken  and  set  on  fire,  thou  niayest 
burn  with  so  great  love  of  the  kingdom  of  heaven,  as  to 
despise  the  tongues  of  all  that  resist  thee,  and  would  recall 
thee  from  thy  purpose,  and  to  deride  their  persecutions, 
saying,  Who  shall  separate  me  from  the  love  of  Christ  f 'Rom.  8, 
shall  tribidatioji,  or  distress,  or  persecution,  or  famine,  or  -^i^^ 
nakedness,  or  p)eril,  or  sword'?  For  I  am  persuaded  ,\\e  says, 
that  neither  death,  nor  life,  nor  angel,  nor  principality,  nor 
things  present,  nor  things  to  come,  nor  power,  nor  height, 
nor  depth,  nor  other  creature,  shall  he  able  to  separate  me 
fro7n  the  love  of  God,  which  is  in  Christ  Jesus  our  Lord. 
Thus  for  the  burning  hath  He  wrought  His  arrows.  For  in 
the  Greek  copies  it  is  found  thus,  He  hath  wrought  His 
arrows  for  the  burning.  But  most  of  the  Latin  copies  have 
burning  arrows.  But  whether  the  arrows  themselves  burn, 
or  make  others  burn,  which  of  course  they  cannot  do  unless 
they  burn  themselves,  the  sense  is  complete. 

15.  But  since  he  has  said  that  the  Lord  has  prepared  not 
arrows  only,  but  instruments  of  death  too,  in  the  bow,  it  may 
be  asked,  what  are  "  instruments  of  death  ?"  Are  they,  per- 
adventure,  heretics  ?  For  they  too,  out  of  the  same  bow,  that 
is,  out  of  the  same  Scriptures,  light  upon  souls  not  to  be 
inflamed  with  love,  but  destroyed  with  poison :  which  does 
not  happen  but  after  their  deserts :  wherefore  even  this 
dispensation  is  to  be  assigned  to  the  Divine  Providence,  not 
that  it  makes  men  sinners,  but  that  it  orders  them  after  they 
have  sinned.  For  through  sin  reaching  them  with  an  ill  pur- 
pose, they  are  forced  to  understand  them  ill,  that  this 
should  be  itself  the  punishment  of  sin  :  by  whose  death, 
nevertheless,  the  sons  of  the  Catholic  Church  are,  as  it  were 
by  certain  thorns,  so  to  say,  aroused  from  slumber,  and  make 
progress  toward  the  imderstanding  of  the  holy  Scriptures. 
For  there  must  he  also  heresies,   that  they  ivhich  are  "i^jj^^o 


58  Arrmcs  of  life  and  death.     Earthly  toil  conceived  hears  sin. 

V^i^i^-a  proved,  he  says,  may  be  made  manifest  among  you:  that  is, 

'—  among  men,  seeing  they  are  manifest  to  God.     Or  has  He 

haply  ordained  the  same  arrows  to  be  at  once  instruments  of 
death  for  the  destruction  of  unbelievers,  and  wrought  tliem 
burning,  or  for  the  burning,  for  the  exercising  of  the  faithful  ? 
2  Cor.  itqi-  t]iat  is  not  false  that  the  Apostle  says.  To  the  one  ice  are 
'  '  the  savour  of  life  unto  life,  to  the  other  the  savour  of  death 
unto  death;  and  who  is  sufficient  for  these  things?  It  is  no 
wonder  then  if  the  same  Apostles  be  both  instruments  of 
death  in  those,  from  whom  they  suffered  persecution,  and 
fiery  aiTows  to  inflame  the  hearts  of  believers. 

16.  Now  after  this  dispensation  righteous  judgment  will 
come :  of  which  the  Psalmist  so  speaks,  as  that  we  may 
understand  that  each  man's  punishment  is  wrought  out  of 
his  own  sin,  and  his  iniquity  turned  into  vengeance  :  that  we 
may  not  suppose  that  that  tranquillity  and  ineffable  light  of 
God  brings  forth  from  Itself  the  means  of  punishing  sin  ;  but 
that  it  so  ordereth  sins,  that  what  have  been  delights  to  man 
in  sinning,  should  be  instruments  to  the  Lord  avenging. 
Behold,  he  says,  he  hath  travailed  with  injustice.  Now 
what  had  he  conceived,  that  he  should  travail  with  injustice  ? 
He  hath  conceived,  he  says,  toil.  Hence  then  comes  that, 
Gen.  3,  Jn  toil  shalt  thou  eat  thy  bread.  Hence  too  that.  Come 
Mat.  11  unto  Me  all  ye  that  toil  and  are  heavy  laden  ;  for  My  yoke 
28.30.  ^g  easy,  and  My  burden  light.  For  toil  will  never  cease, 
except  one  love  that  which  cannot  be  taken  away  against  his 
will.  For  when  those  things  are  loved  which  we  can  lose 
against  our  will,  we  must  needs  toil  for  them  most  miserably  ; 
and  to  obtain  them,  amid  the  straightnesses  of  earthly  cares, 
whilst  each  desires  to  snatch  them  for  himself,  and  to  be 
beforehand  with  another,  or  to  wrest  it  from  him,  must 
scheme  injustice.  Duly  then,  and  quite  in  order,  hath  he 
travailed  with  injustice,  who  hath  conceived  toil.  Now  he 
bringelh  forth  what,  save  that  with  which  he  hath  travailed, 
although  he  has  not  travailed  with  that  which  he  conceived  ? 
For  that  is  not  born,  which  is  not  conceived;  but  seed  is 
conceived,  that  which  is  formed  from  the  seed  is  born. 
Toil  is  then  the  seed  of  iniquity,  but  sin  the  conception  of 
Ecclus.  toil,  that  is,  that  first  sin,  to  depart  from  Qod.  He  then  hath 
'     ■   travailed  with  injustice,  who  hath  conceived  toil.     And  he 


The  wicked  caught  in,  and  enslaved  hy  his  own  sin.        59 

hath  brought  forth  iniquity.    Iniquity  is  the  same  as  injustice :  Ver. 
he  hath  brouglit  forth  then  that,  with  which  he   travailed.  ^^~~  .'■ 
What  follows  next  ? 

17.  Ver.  15.  He  hath  opened  o,  ditch,  and  digged  it.  To 
open  a  ditch,  is,  in  earthly  matters,  that  is,  as  it  were  in  the 
earth,  to  prepare  deceit,  that  another  fall  therein,  whom  the 
unrighteous  man  wishes  to  deceive.  Now  this  ditch  is 
opened,  when  consent  is  given  to  the  evil  suggestion  of 
earthly  lusts:  but  it  is  digged,  when  after  consent  we  press 
on  to  actual  work  of  deceit.  But  how  can  it  be,  that  iniquity 
should  rather  hurt  the  righteous  man  against  whom  it  pro- 
ceeds, than  the  unrighteous  heart  whence  it  proceeds  ? 
Accordingly,  the  stealer  of  money,  for  instance,  while  he 
desires  to  inflict  painfi.l  harm  upon  another,  is  himself  maimed 
by  the  wound  of  avarice.  Now  who,  even  out  of  his  right 
mind,  sees  not  how  great  is  the  difference  between  these 
men,  when  one  suffers  the  loss  of  money,  the  other  of  inno- 
cence .?    He  will  fall  then  into  the  pit  which  he  hath  made. 

As  it  is  said  in  another  Psalm,  The  Lord  is  known  in  executing  Ps.9,i6, 
judgments ;    the  sinner  is  caught  in  the  ivorks  of  his  own 
hands. 

18.  Ver.  16.  His  toil  shall  he  turned  on  his  head,  and  his 
iniquity  shall  descend  on  his  pate.  For  he  had  no  mind 
to  escape  sin:  but  was  brought  under  sin  as  a  slave,  so  to 

say,  as  the  Lord  saith.  Whosoever  sinneth  is  a  slave.  His  John  8, 
iniquity  then  will  be  upon  him,  when  he  is  subject  to 
his  iniquity;  for  he  could  not  say  to  the  Lord,  what  the 
innocent  and  upright  say,  My  glory,  and  the  lifter  up  of  my  Ps.  3, 3. 
head.  He  then  will  be  in  such  wise  below,  as  that  his 
iniquity  may  be  above,  and  descend  on  him ;  for  that  it 
weigheth  him  down  and  burdens  him,  and  suffers  him  not 
to  fly  back  to  the  rest  of  the  saints.  This  occurs,  when  in 
an  ill  regulated  man  reason  is  a  slave,  and  lust  hath  dominion. 

19.  Ver.  17.  I  wHl  confess  to  the  Lord  according  to  His 
justice.  This  is  not  the  sinner's  confession:  for  he  says  this, 
who  said  above  most  truly.  If  there  he  iniquity  in  my  hands: 
but  it  is  a  confession  of  God's  justice,  in  which  we  speak 
thus,  Verily,  O  Lord,  Thou  art  just,  in  that  Thou  both 
so  protectest  the  just,  that  Thou  enhghtenest  them  by  Thy- 
self; and  so  orderest  sinners,  that  they  be  punished  not  by 


60      Sin  is  of  the  sinner,  not  of  God.     All  GocTs  ivork  good. 

Psalm  Thine,  but  by  iheir  own  malice.     This  confession  so  praises 
^ihe  Lord,  that  the  blasphemies   of  the  ungodly   can  avail 


nolhing,  who,  willing  to  excuse  their  evil  deeds,  are  un- 
willing to  attribute  to  their  own  fault  that  they  sin,  that  is, 
are  unwilling  to  attribute  their  fault  to  their  fault.  Accord- 
ingly they  find  either  fortune  or  fate  to  accuse,  or  the  devil, 
to  whom  He  Who  made  us  bath  willed  that  it  should  be  in 
our  power  to  refuse  consent:  or  they  bring  in  another  nature, 
which  is  not  of  God:  wretched  waverers,  and  erring,  rather 
than  confessing  to  God.  that  He  should  pardon  them.  For 
it  is  not  fit  that  any  be  pardoned,  except  he  say,  I  have 
sinned.  He,  then,  that  sees  the  deserts  of  souls  so  ordered 
by  God,  that  while  each  has  his  own  given  him,  the  fair 
beauty  of  the  universe  is  in  no  part  violated,  in  all  things 
praises  God:  and  this  is  not  the  confession  of  sinners,  but  of 
the  righteous.     For  it  is  not  the  sinner's  confession  when  the 

Mat.  11, Lord  says,  I  co?ifess  to  Thee,  O  Lord  of  heaven  and  earth, 
because  Thou  lioM  hid  these  tltings  from  the  ivise,  and 
revealed  them  to  babes.      Likewise  in  Ecclesiasticus  it  is 

Ecclus.  said,  Confess  to  the  Lord  in  all  His  tcorks:    and  in  con- 

\5\lQ\  fission  ye  shall  say  this,  All  the  works  of  the  Lord  are 
exceeding  good.  Which  can  be  seen  in  this  Psalm,  if  any 
one  with  a  pious  mind,  by  the  Lord's  help,  distinguish 
between  the  rewards  of  the  righteous  and  the  penalties  of 
the  sinners,  how  that  in  these  two  the  whole  creation,  which 
God  made  and  rules,  is  adorned  with  a  beauty  vvondrous  and 
known  to  few.  Thus  then  he  says,  1  will  coif'ess  to  the 
L.ord  according  to  His  justice,  as  one  who  saw  that  darkness 
was  not  made  by  God,  but  ordered  nevertheless.     For  God 

Gen.  1,  said,  L.et  light  be  made,  and  light  teas  made.  He  did  not 
say.  Let  darkness  be  made,  and  darkness  was  made  :    and 

lb.  4,  5.  yet  He  ordered  it.  And  therefore  it  is  said,  God  divided 
belucen  the  light,  and  the  darkness:  and  God  called  the 
light  day,  and  the  darkness  He  called  night.  This  is  the 
distinction,  He  made  the  one  and  ordered  it :  but  the  other 
He  made  not,  but  yet  He  ordered  this  too.  But  now  that 
sins  are  signified  by  darkness,  so  is  it  seen  in  the   Prophet, 

jQ    *''    who  says.  And  thy  darkness  shall  be  as  the  noon  day :   and 

1  John  in  the  Apostle,  who  says,  ILe  that  hateth  his  brother  is  in 

Rom!     darkness :  and  above  all  that  text,  Lei  as  cast  off  the  icorks 
13, 12. 


Return  to  darkness.     Sejmration  of  husks  in  the  Church.     61 

of  darktiess,  and  let  its  put  on  the  armour  of  light.  Not  Ver. 
that  there  is  any  nature  of  darkness.  For  all  nature,  hi  so  — '■^— 
i'ar  as  it  is  nature,  is  compelled  to  be.  Nou'  being  belongs 
to  light:  not-being  to  darkness.  He  then  that  leaves  Him, 
by  Whom  he  was  made,  and  inclines  to  that  whence  he  was 
made,  that  is,  to  nothing,  is  in  this  sin  endarkened :  and  yet 
he  does  not  utterly  jDerish,  but  he  is  ordered  among  the 
lowest  things.  Therefore  after  the  Psalmist  said,  /  icill 
confess  unto  the  Lord:  that  we  might  not  understand  it  of 
confession  of  sins,  he  adds  lastly,  And  I  will  sing  to  the 
name  of  the  Lord  most  high.  Now  singing  has  relation  to 
joy,  but  repentance  of  sins  to  sadness. 

20.  This  Psalm  can  also  be  taken  in  the  person  of  the 
Lord  Man :  if  only  that  which  is  there  spoken  in  humili- 
ation, be  referred  to  our  weakness,  which  He  bore. 


PSALM  VIIL 

To  the  end,  for  tlie  wine-presses,  a  Psalm  of  David  himself.  See  on 

L  He  seems  to  say  nothing  of  wine-presses  in  the  text 
of  the  Psalm,  of  which  this  is  the  title.  By  which  it  appears, 
that  one  and  the  same  thing  is  often  signified  in  Scripture  by 
many  and  various  similitudes.  We  may  then  take  wine- 
presses to  be  Churches,  on  the  same  principle  by  which  we 
imderstand  also  by  a  threshing-floor  the  Church.  For 
whether  in  the  threshing-floor,  or  in  the  wine-press,  there  is 
nothing  else  done,  but  the  clearing  the  produce  of  its  cover- 
ing; which  is  necessary,  both  for  its  first  growth,  and  in- 
crease, and  arrival  at  the  maturity  either  of  the  harvest  or 
the  vintage.  Of  these  coverings  or  supporters  then;  that  is, 
of  chaff,  on  the  threshing-floor,  the  corn;  and  of  husks,  in  the 
presses,  the  wine  is  stripped:  as  in  the  Churches,  from  the  mul- 
titude of  worldly  men,  which  is  collected  together  with  the 
good,  for  whose  birth  and  adaptating  to  the  divine  word  that 
multitude  was  necessary,  this  is  efiected,  that  by  spiritual 
love  they  be  separated  through  the  operation  of  God's 
ministers.  For  now  so  it  is  that  the  good  are,  for  a  time, 
separated  from  the  bad,  not  in  space,  but  in  affection: 
although  they  have  converse  together  in  the  Churches,  as 
far  as    respects    bodily  presence.      But   another   time   will 


62  Wine  of  the  Word.     Pressure  of  Martyrdom. 

Psalm  come,  the  coi'n  will  be  stored  up  apart  in  the  granaries,  and 
^^^^'  the  wine  in  the  cellars.  Tlie  tvJieat,  saith  he,  He  will  lay  up 
\7.  ^  '  *'*  (jurners;  but  the  chaff'  He  will  burn  icilh  fire  unquench- 
ahle.  The  same  thing  may  be  thus  understood  in  another 
similitude :  the  wine  He  will  lay  up  in  cellars^  but  the  husks 
He  will  cast  forth  to  cattle :  so  that  by  the  bellies  of  the 
cattle  we  may  be  allowed  by  way  of  similitude  to  under- 
stand the  pains  of  hell. 

2.  There  is  another  interpretation  concerning  the  wine- 
presses, yet  still  keeping  to  the  meaning  of  Churches.  For 
even  the  Divine  Word  may  be  understood  by  the  grape:  for 
the  Lord  even  has  been  called  a  Cluster  of  grapes ;  Which 

Numb,  they  that  were  sent  before  by  the  people  of  Israel  brought 
13, 23.   Cj.qjjj  |]^g  \ii\\^  of  promise  hanging  on  a  staff,  crucified  as 
it  were.     Accordingly,  when  the  Divine  Word  maketh  use  of, 
by  the   necessity  of  declaring  Himself,  the  sound    of  the 
voice,  whereby  to  convey  Himself  to  the  ears  of  the  hearers ; 
in  the  same  sound  of  the  voice,  as  it  were  in  husks,  know- 
ledge, like  the  wine,  is  enclosed :   and  so  this  grape  comes 
into  the  ears,  as  into  the  pressing  machines  of  the  wine- 
pressers.     For  there  the  separation  is  made,  that  the  sound 
may  reach  as  far  as  the  ear;  but  knowledge  be  received  in 
the  memory  of  those  that  hear,  as  it  were  in  a  sort  of  vat; 
whence  it  passes  into    discipline    of  the    conversation    and 
habit  of  mind,  as  from  the  vat  into  the  cellar :  where  if  it  do 
not  through  negligence  grow  sour,  it  will  acquire  soundness 
by  age.     For  it  grew  sour  among  the  Jews,  and  this  sour 
Johnl9,  vinegar  they  gave  the  Lord  to  drink.     For  that  wine,  which 
^^*        from  the  produce  of  the  vine  of  the   New  Testament  the 
Mat.26,Lord  is  to   drink  with   His   saints   in   the  kingdom  of  His 
^  •        Father,  must  needs  be  most  sweet  and  most  sound. 

3.  "  Wine-presses"  are  also  usually  taken  for  martyrdoms, 
as  if  when  they  who  have  confessed  the  name  of  Christ  have 
been  trodden  down  by  the  blows  of  persecution,  their  mortal 
remains  as  husks  remained  on  earth,  but  their  souls  flowed 
forth  into  the  rest  of  a  heavenly  habitation.  Nor  yet  by  this 
interpretation  do  we  depart  from  the  fruitfulness  of  the 
Churches.  It  is  sung  then,  for  the  wine-presses^  for  the 
Church's  establishment;  when  our  Lord  after  His  resur- 
rection ascended  into  heaven.     For  then  He  sent  the  Holy 


Our  Lord  glorified.      The  state  of '■babes  in  Christ.'       63 

Ghost:  by  Whom  the  disciples  being  fulfilled  preached  with  Ver, 
confidence  the  Word  of  God,  that  Churches  might  be  collected.  ~ — 

4.  Accordingly  it  is  said,  (ver.  1.)  O  Lord,  our  Lard,  how 
admirable  is  Thy  Name  in  all  the  earth !  I  ask,  how  is  His 
Name  wonderful  in  all  the  earth  ?  The  answer  is,  For  Thy 
glory  has  been  raised  above  the  heavens.  So  that  the 
meaning  is  this,  O  Lord,  Who  art  our  Lord,  how  do  all  that 
inhabit  the  earth  admire  Thee !  for  Thy  glory  hath  been 
raised  from  earthly  humiliation  above  the  heavens.  For 
hence  it  appeared  Who  Thou  wast  that  descendedst,  when  it 
was  by  some  seen,  and  by  the  rest  believe'd,  whither  it  was 
that  Thou  ascendedst. 

5.  Ver.  2.  Out  of  the  mouth  of  babes  and  sucklings  Thou 
hast  made  perfect  praise,  because  of  Thine  enemies.  I  cannot 
take  babes  and  sucklings  to  be  any  other,  than  those  to 
whom  the  Apostle  says,  As  unto  babes  in  Christ  L  have  given  i  Cor.  3, 
you  milk  to  drink,  not  meat.  Wlio  were  meant  by  those  ^'  ^' 
who  went  before  the  Lord  praising  Him,  of  whom  the  Lord 
Himself  used  this  testimony,  when  He  answered  the  Jews 

who  bade  Him  rebuke  them,  LLave  ye  not  read,  out  of  the  Matt, 
mouth  of  babes  and  sucklings  Thou  hast  made  perfect  praise'^     ' 
Now  with  good  reason  He  says  not,  Thou  hast  made,  but, 
Thou  hast  made  perfect  praise.    For  there  are  in  the  Churches 
also  those  who  now  no  more  drink  milk, but  eat  meat:  whom 
the    same    Apostle    points    out,   saying.    We   speak  wisdo7?i  iCor.Q, 
among  them  that  are  perfect:  but  not  by  those  only  are  the^' 
Churches  perfected ;  for  if  there  were  only  these,  little  con- 
sideration would  be  had  of  the  human  race.    But  consideration 
is  had,  when  they  too,  who  are  not  as  yet  capable  of  the  know- 
ledge of  things  spiritual  and  eternal,  are  nourished  by  the 
faith  of  the  temporal  history,  which  for  our  salvation  after 
the  Patriarchs  and  Prophets  was  administered  by  the  most 
excellent  Power  and  Wisdom  of  God,  even  in  the  Sacrament 
of  the   assumed  Manhood,  in  which   there  is  salvation  foi^ 
every  one  that   believeth  :    to   the   end   that  moved   by  Its 
authority  each  one  may  obey  Its  precepts,  whereby  being 
purified  and  rooted  and  grounded  in  love,  he  may  be  able  toEph.  3, 
run  with  Saints,  no  more  now  a  child  in  milk,  but  a  young 
man  in  meat,  to  comprehend   the   breadth,  the  length,  the 


64       Enemies  of  the  faith,  heretic  or  heathen,  confounded, 

PsAi.M  height,  and  depth,  to  know  also  the  surpassing  knowledge  of 
^"^-  the  love  of  Christ. 

6.  Out  of  the  mouth  of  bales  and  sucklings  Thou  hast 
made  perfect  praise,  hecause  of  Thine  enemies.     By  eneinies 

1  Cor.    to  this  dispensation,  which  has  been  wrought  through  Jesus 
'    ■      Christ  and  Him  crucified,  we  ought  generally  to  understand 
all  wlio  forbid  belief  in  things  unknown,  and  promise  certain 
see  '  on  knowledge  :  as  all  heretics  do,  and  they  who  in  the  super- 
o/be-     siition    of  the  Gentiles  are  called  philosophers.     Not  that 
lieving.'  t]^g  promise  of  knowledge  is  to  be  blamed  ;  but  because  they 
deem  the  most  healthful  and  necessary  step  of  faith  is  to  be 
neglected,  by  which  we    must   needs  ascend  to  something 
certain,  which    nothing   but    that  which  is  eternal  can  be. 
Hence  it  appears  that  they  do  not  possess  even  this  know- 
ledge, which  in  contempt  of  faith  they  promise ;  seeing  that 
they  know  not  so  useful  and  necessary  a  step  thereof.     Out 
of  the  month ,  then,  of  hahes  and  sucklings  Thou  hast  made 
perfect  praise,  Thou,  our  Lord,  declaring  first  by  the  Aposlle, 
Is.  7,  ^-Except  ye  believe,  ye  shall  not  understand ;  and  saying  by 
John2o,  His  own  mouth,  Blessed  are  theu  that  have  not  seen,  and 

29  . 

shall  believe.  Because  of  the  enemies:  against  whom  too 
Mat.iijthat  is  said,  I  confess  to  Thee,  O  Lord  of  lieaven  and  earth, 
because  Thou  hast  hid  these  things  from  the  wise,  and 
revealed  them  unto  babes.  From  the  wise,  he  saitb,  not 
the  really  wise,  but  those  who  deem  themselves  such.  That 
Thou  mayest  destroy  the  enemy  and  the  defender.  Whom 
but  the  heretic  "  ?  For  he  is  both  an  enemy  and  a  defender, 
who  when  he  would  assault  the  Christian  faith,  seems  to 
defend  it.  Although  the  philosophers  too  of  this  world  may 
be  well  taken  as  the  enemies  and  defenders :  forasmuch  as 
the  Son  of  God  is  the  Power  and  Wisdom  of  God,  by  which 
every  one  is  enlightened  who  is  made  wise  by  the  truth : 
of  which  they  profess  themselves  to  be  lovers,  whence  too 
their  name  of  philosophers;  and  therefore  they  seem  to 
defend  it,  while  they  are  its  enemies,  since  they  cease  not  to 
recommend  noxious  superstitions,  that  the  elements  of  this 
world  should  bo  worshipped  and  revered. 

7.  Ver.  3.   For  I  shall  see  Thy  heavens,  the  works  of  Thy 

'  See  on  Ps.  102.  and  St.  Greg,  on  Job,  Intr.  §.  15. 


The  Heavens  of  Holy  Writ  made  by  the  Fingers  of  God.     65 

fingers.     We  read  that  the  law  was  written  with  the  finger  of  Ver.  3. 
God,  and  given  through  Moses  His  holy  servant:  by  which  J'/^"^- 
finger  of  God  many  understand  the  Holy  Ghost.    Wherefore  34'  28.' 
if,  by  the  fingers  of  God,  we  are  right  in  understanding  these  jq'^"**  "' 
same  ministers  filled  with  the  Holy  Ghost,  by  reason  of  this 
same  Spirit  Which  worketh  in  them,  since  by  them  all  holy 
Scripture  has  been  completed  for  us  ;  we  understand  con- 
sisteutly  with  this,  that,  in   this  place,  the    books  of  both 
Testaments    are    called    the   heavens.      Now  it  is  said    too 
of  Moses  himself,  by  the  magicians  of  king  Pharaoh,  when 
they   were  conquered  by  him,   Tliis  is  the  finger  of  God.  Exod. 
And  what  is   writteu,  The  heaven  shall  be  rolled  up  as  a  jg  34  4 
book,    although    it   be    said    of    this    asthereal    heaven,   yet!,^®^^^- 
naturiilly,  according  to  the  same  image,  the  heavens  of  books 
are  named  by  allegory.     For  f  shall  see,  he  says,  the  heavens, 
the  works  of  Thij  fingers:  that  is,  I  shall  discern  and  under- 
stand the  Scriptures,  which  Thou,  by  the  operation  of  the 
Holy  Ghost,  hast  written  by  Thy  ministers. 

8.  Accordingly  the  heavens  named  above  also  may  be 
interpreted  as  the  same  books,  where  he  says.  For  Thy  glory 
hath  been  raised  above  the  heavens :  so  that  the  complete 
meaning  should  be  this.  For  Thy  glory  hath  been  raised 
above  the  heavens  ;  for  thy  glory  hath  exceeded  the  declara- 
tions of  all  the  Scriptures :  out  of  the  mouth  of  babes  and 
sucklings  Thou  hast  made  perfect  praise,  that  they  should 
begin  by  belief  in  the  Scriptures,  who  would  arrive  at  the 
knowledge  of  Thy  glory  :  which  hath  been  raised  above  the 
Scriptures,  in  that  it  passeth  by  and  transcends  the  announce- 
ments of  all  words  and  languages.  Therefore  hath  God 
lowered  the  Scriptures  even  to  the  capacity  of  babes  and 
sucklings,  as  it  is  sung  in  another  Psalm,  And  He  lowered  the  Ps.l8,9. 
heaven,  and  came  down:  and  this  did  He  because  of  the 
enemies,  who  through  pride  of  talkativeness,  being  enemies  of 
the  cross  of  Christ,  even  when  they  do  speak  some  truth ,  still  can- 
not profit  babes  and  sucklings.  So  is  the  enemy  and  defender 
destroyed,  who,  whether  he  seem  U^  defend  wisdom,  or  eveu 
the  name  of  Christ,  still,  from  the  step  of  this  faith',  assaults 'al.' step 

r       ix'i  of  faith 

that  truth,  which  he  so  readily  makes  promise  of.  VV  hereby 
too  he  is  convicted  of  not  possessing  it ;  since  by  assaulting 
the  step  thereof,  namely  faith,  he  knows  not  how  one  should 

F 


66    The  Chicrch,  and  its  parts,  Moon  and  Stars  in  the  Heavens. 

PsAtM  mount  up  thereto.     Hence  then  is  the  rash  and  blmcl  pro- 

-^^^^v  miser  of  truth,  who  is  tlie  enemy  and  defender,  destroyed, 

when  the  heavens,  the  works  of  God's  fingers,  are  seen,  that 

is,  when  the  Scriptures,  brought  down  even  to  the  slowness 

of  babes,  are  understood ;    and  by  means  of  the  lowness  of 

the  faith  of  the  history,  which  was  transacted  in  time,  they 

raise  them,  well  nurtured  and  strengthened,  unto  the  grand 

height  of  the  understanding  of  things  eternal,  up  to  those 

» Oxf.     things  which   they  establish  ^     For   these  heavens,   that  is, 

^®'*;      these    books,  are    the  works  of  God's  fingers;    for   by  the 

'  and  .  .     °  "^ 

establish  operation  of  the  Holy  Ghost  in  the  Saints  they  were  com- 
it^?or°  pleted.     For  they  that  have  regarded  their  own  glory  rather 
'up'&c.  than  man's  salvation,  have  spoken  without  the  Holy  Ghost, 
in  Whom  are  the  bowels  of  the  mercy  of  God. 

9.  For  I  shall  see  the  heavens,  the  tcorks  of  Thy  fingers, 
the  moon  and  the  stars,  tvhich  Thou  hast  ordained.  The 
moon  and  stars  are  ordained  in  the  heavens  ;  since  both  the 
Church  universal,  to  signify  which  the  moon  is  often  put, 
and  Churches  in  the  several  places  particularly,  which  I 
imagine  to  be  intimated  by  the  name  of  stars,  are  established 
in  the  same  Scriptures,  which  we  believe  to  be  expressed  by 
the  word  heavens.  But  why  the  moon  justly  signifies  the 
Church,  will  be  more  seasonably  considered  in  another 
Ps.11,2. Psalm,  where  it  is  said,  The  sinners  have  bent  their  how,  that 
they  may  shoot  in  the  obscure  moon  the  upright  in  heart. 

10.  Ver.  4.  What  is  man,  that  Thou  art  mindful  of  him? 
or  the  son  of  man,  that  Thou  visitest  him  ?  It  may  be  asked, 
what  distinction  there  is  between  man  and  son  of  man.  For 
if  there  were  none,  it  would  not  be  expressed  thus,  man,  or 
son  of  man,  disjunctively.  For  if  it  were  written  thus.  What 
is  man,  that  TJiou  art  mindful  of  him,  and  son  of  man,  that 
TJiou  visitest  him  ?  it  might  appear  to  be  a  repetition  of  the 
word  man.  But  now  when  the  expression  is,  man,  or  son  qf 
man,  a  distinction  is  more  clearly  intimated.  This  is  certainly 
to  be  remembered,  that  every  son  of  man  is  a  man;  although 
every  man  cannot  be  taken  to  be  a  son  of  man.  Adam,  for 
instance,  was  a  man,  but  not  a  son  of  man.  Wherefore  we 
may  from  hence  consider  and  distinguish  what  is  the  dif- 
ference in  this  place  between  man  and  son  of  man  ;  namely, 
that  they  who  bear  the  image  of  the  earthy  man,  who  is  not 


*Man,'  the  old,  distinguished  Jrom  'son  of  man,''  the  new.    G7 

a  son  of  man,  should  be  signified  by  the  name  of  men  ;    but  Ver.  4. 
that  they  who  bear  the  image  of  the  heavenly  Man,  should  be  \^°J' 
rather  called  sons  of  men  ;  for  the  former  again  is  called  the 
old  man"",  and  the  latter  the  new  ;  but  the  new  is  born  of  the  Eph.  4, 
old,  since  spiritual  regeneration  is  begun  by  a  change  of  an 
earthy  and  worldly  life  ;  and  therefore  the  latter  is  called  son 
of  man.     Man  then  in  this  place  is  earthy,  but  son  of  man 
heavenly  ;    and  the  former  is  far  removed  from  God,  but  the 
latter  present  with  God  ;    and  therefore  is  He  mindful  of  the 
former,  as   in  far    distance   from   Him  ;    but  the  latter  He 
visiteth,  with  whom  being  present  He  enlighteneth  him  with 
His  countenance.     For  salvation  is  far  from  sinners ;    and,  Ps.  119, 
The  light  of  Thy  conntenance  hath  been  stamped  upon  us,  O  -^^'^  g_ 
Lord.    So  in  another  Psalm  he  saith,  that  men  in  conjunction 
with  beasts  are  made  whole  together  with  these  beasts,  not 
by  any  present  inward  illun}ination,  but  by  the  multiplication 
of  the  mercy  of  God,  whereby  His  goodness  reacheth  even 
to  the  lowest  things ;    for  the  wholeness  of  carnal  men  is 
carnal,  as  of  the  beasts  ;  but  separating  the  sons  of  men  from 
those  whom  being  men  he  joined  with   cattle,  he  proclaims 
that  they  are  made  blessed,  after  a  far  more  exalted  method, 
by    the    enlightening  of  the  truth    itself,  and    by  a  certain 
inundation  of  the  fountain  of  life.     For  he  speaketh  thus : 
Men    and  beasts  Thou  wilt  make  uhole,  O  Lord,  as   Thy P^. 36, 
mercy  hath  been  multijjlied,  O  God.      But  the  sons  of  men  ~ 
shall  put  their  trust  in  the  covering  of  Thy  ivings.     They 
shall  be  inebriated  with  the  richness  of  Thine  house,  and  of 
the  torrent  of  Thy  pleasures  Thou  shall  make  fhem  drink. 
For  iiiih  Thee  is  the  fountain  of  life,  and  in  Thy  light  shall 
we  see  light.     Extend  Thy  mercy  to  them  that  know  Thee. 
Through  the  multiplication  of  mercy  then  He  is  mindful  of 
man,  as  of  beasts  ;    for  that  multiplied  mercy  reacheth   even 
to  them  that  are  afar  off;    but  He  visiteth  the  son  of  man, 
over  whom,  placed  under  the  covering  of   His  wings.  He 
extendeth  mercy,  and  in  His  light  giveth  light,  and  makelh 
him    drink  of  His  pleasm-es,  and  inebriatelh  him  with  the 
richness  of  His  house,  to  forget  the  sorrows  and  the  wander- 
ings of  his  former  conversation.     This  son  of  man,  that  is, 
the  new  man,  the  repentance  of  the  old  man  begets  with 
b  Oxf.  Mss.  '  called  man,  and  the  old  man.' 

f2 


68        Christ,  loioered  below  Angels  to  he  exalted  above  all. 

Psalm  pain  and  tears.  He  though  new,  is  nevertheless  called  yet 
--^^^ carnal,  whilst  he  is  fed  with  milk ;  /  nntild  not  speak  unto 
I.2.3.'  f/ou  as  unto  spiritual,  hut  as  unto  carnal,  says  the  Apostle. 
And  to  shew  that  they  were  already  regenerate,  he  says,  As 
unto  hahc's  in  Christ,  I  have  given  you  milk  to  drink,  not 
meat.  And  when  he  relapses,  as  often  happens,  to  the  old 
life,  he  hears  in  reproof  that  he  is  a  man  ;  Are  ye  not  men, 
he  says,  and  umlk  as  men  ? 

11.  Therefore  was  the  son  of  man  first  visited  in  the 
person  of  the  very  Lord  Man,  born  of  the  Virgin  Mary.  Of 
Whom,  b}'  reason  of  the  very  weakness  of  the  flesh,  which  the 
Wisdom  of  God  vouchsafed  to  bear,  and  the  humiliation  of  the 
Passion,  it  is  justly  said,  (ver.  5.)  Thou  hast  loitered  Him  a 
little  loner  than  the  Angels.  But  that  glorifying  is  added, 
in  which  He  rose  and  ascended  up  into  heaven  ;  With  glory, 
he  says,  and  ivith  honour  hast  Thou  crowned  Him  ;  (ver.  6.) 
and  hast  set  Him  over  the  works  of  Thine  hands.  Since 
even  Angels  are  the  works  of  God's  hands,  even  over  Angels 
we  understand  the  Only-begotten  Son  to  have  been  set; 
Whom  we  hear  and  believe,  by  the  humiliation  of  the  carnal 
generation  and  passion,  to  have  been  lowered  a  little  lower 
than  the  Angels. 

12.  Thou  hast  ptut,  he  says,  all  things  in  subjection  under 
His  feet.  When  he  says,  all  things,  he  excepts  nothing. 
And  that  he  might  not  be  allowed  to  understand  it  otherwise, 

1  Cor.  the  Apostle  enjoins  it  to  be  believed  thus,  when  he  says,  He 
Heb.  2  lining  excepted  Which  put  all  things  under  Him.  And  to 
8.  the  Hebrews  he  uses  this  very  testimony  from  this  Psalm, 

when  he  would  have  it  to  be  understood  that  all  things  are 
in  such  sort  put  under  our  Lord  Jesus  Christ,  as  that  nothing 
should  be  excepted.  And  yet  he  does  not  seem,  as  it  were,  to 
subjoin  any  great  thing,  when  he  says,  (ver.  7.)  All  sheep 
and  oaen,  yea,  moreover,  the  beasts  (f  the  Jield,  birds  of  the 
air,  and  the  Jish  of  the  sea,  which  walk  through  the  paths  of 
the  sea.  For,  leaving  the  heavenly  excellencies  and  powers, 
and  all  the  hosts  of  Angels,  leaving  even  man  himself,  he 
.seems  to  have  put  under  Him  the  beasts  merely  ;  unless  by 
sheep  and  oxen  we  understand  holy  souls,  either  yielding 
the  fruit  of  innocence,  or  even  working  that  the  earth  may 
bear  fruit,  that  is,  that  earthly  men  may  be  regenerated  unto 


Angels  may  be  included  in  *  Sheep  and  Oxen.^  69 

spiritual  richness.     By  these  holy  souls  then  we  ought  to  Ver.  8. 
understand  not  those  of  men  only,  but  of  all  Angels  too,  if 
we  would  gather  from  hence  that  all  things  are  put  under 
our  Lord  Jesus  Christ.     For  there  will  be  no  creature  that 
will  not  be  put  under  Him,  under  Whom  the   preeminent' P"ma- 
spirits,  that  I  may  so  speak,  are  put.     But  whence  shall  we 
prove  that  sheep  can  be  interpreted  even,  not  of  men,  but  of 
the  blessed  spirits  of  the  angelical  creatures  on  high  ?    May 
we  from  the  Lord's  saying  that  He  had  left  ninety  and  nine  Mat. is, 
sheep  in  the  mountains,  that  is,  in  the  higher  regions,  and  Liikeis 
had  come  down  for  one  ?     For  if  we  take  the  one  lost  sheep"*, 
to  be  the  human  soul  in  Adam,  since  Eve  even  was  made  Gen,  2, 
out  of  his  side,  for  the  spiritual  handling  and  consideration^^' ^'^' 
of  all  which  things  this  is  not  the   time,  it  remains  that, 
by  the    ninety  and  nine  left   in  the  mountains,  spirits  not 
human,  but  angelical,  should  be  meant.     For  as  regards  the 
oxen,  this  sentence  is  easily  despatched ;    since  men  them- 
selves are  for  no  other  reason  called  oxen,  but  because  by 
preaching   the    Gospel    of  the    word    of  God    they  imitate 
Angels,  as  where  it  is  said,  Thou  shall  not  muzzle  the  ox  that  l  Cor. 
treadeth  out  the  corn.     How  much  more  easily  then  do  we  I'xim. 
take  the  Angels  themselves,  the  messengers  of  truth,  to  be  5>  18. 
oxen,  when  Evangelists  by  the  participation  of  their  title  are 
called  oxen  ?     Thou  hast  put  under  therefore,  he  says,  all 
sheep  and  oxen,  that  is,  all  the  holy  spiritual  creation ;    in 
which  we  include  that  of  holy  men,  who  are  in  the  Church, 
in  those  wine-presses  to  wit,  which  are  intimated  under  the 
other  similitude  of  the  moon  and  stars. 

13.  Yea  moreover,  %daih.  he,  the  beasts  of  the  field.  Theca»wj»j 
addition  of  moreover  is  by  no  means  idle.  First,  because  by 
beasts  of  the  plain,  may  be  understood  both  sheep  and  oxen : 
so  that,  if  goats  are  the  beasts  of  rocky  and  mountainous 
regions, .  sheep  may  be  well  taken  to  be  the  beasts  of  the 
field.  Accordingly  had  it  been  written  even  thus,  all  sheep 
and  oxen  and  beasts  of  the  field;  it  might  be  reasonably 
asked  what  beasts  of  the  plain  meant,  since  even  sheep  and 
oxen  coidd  be  taken  as  such.  But  the  addition  of  moreover 
besides,  obliges  us,  beyond  question,  to  recognise  some  differ- 
ence or  another.  But  under  this  word,  moreover,  not  only 
beasts  0/  the  field,  but  also  (ver.  8.)  birds  0/  the  air,  and  fish 


70      Birds  ^c.  the  proud,  carnal,  curious,  in  the  Churches. 

Psalm  0/  the  sea,  uhich  ivalk  through  the  paths  of  the  sea,  are  to  be 

^^^^'  taken  in.     What  is  then  this  distinction?    Call  to  mind  the 

see  on    «  wine-presses,"  holdiner  husks  and  wine ;   and  the  thvesh- 

Title.  r  '  o 

Matt.  3, ing- floor,  containing  chaff  and  corn;  and  the  nets,  in  which 

1?'^^'  were  enclosed  good  fish  and  bad;  and  the  ark  of  Noah,  in 

Gen.7,8. which  were  both  unclean  and  clean  animals:  and  you  will 

see  that  the  Churches  for  a  while,  now  in  this  time,  unto  the 

last  time  of  judgment,  contain  not  only  sheep  and  oxen,  that 

is,  holy  laymen  and  holy  ministers,  but  moreover  beasts  of  the 

field, birds  of  the  air,  and  birds  of  the  sea,  that  walk  through 

the  patJis  of  the  sea.     For  the  beasts  of  the  field  were  very 

fitly  understood,  as  men  rejoicing  in  the  pleasm'e  of  the  flesh 

where  they  mount  up   to  nothing  high,  nothing  laborious. 

Mat.  7,  For  the  field  is  also  the  broad  way,  that  leadeth  to  destruc- 

Gen.  4,  1^0'^  •  ^-^^^  i^^  ^  fi^ld  is  Abel  slain.     Wherefore  there  is  cause 

^'  to  fear,  lest  one  coming  down  from  the  mountains  of  God's 

Ps.36,6. righteousness,    {for  thij    rigJiteousness,  he    says,  is  as    the 

mountains  of  God,)  making  choice  of  the  broad  and  easy 

paths  of  carnal  pleasure,  be  slain  by  the  devil.     See  now  too 

Ps.73,9. "the  birds  of  heaven,"  the  proud,  of  whom  it  is  said.  They 

have  set  their  mouth  against  the  heaven.     See  how  they  are 

Ps.12,4. canied  on  high  by  the  wind,  uho  say,  We  tcill  magnify  our 

tongue,  our  lips  are  our  own,  icho  is  our  Lord?    Behold  too 

the  fish  of  the  sea,  that  is,  the  curious ;  who  walk  through 

the  paths  of  the  sea,  that  is,  search  in  the  deep  after  the 

temjjoral  things  of  this  world  :  which,  like  paths  in  the  sea, 

vanish  and  perish,  as  quickly  as  the  water  comes  together 

again  after  it  has  given  room,  in  their  passage,  to  ships,  or 

to  whatsoever  walketh  or  swimmeth.    For  he  said  not  merely, 

who  walk  the   paths  of  the  sea;    but   "  walk  through,"   he 

said;  shewing  the  very  determined  earnestness  of  those  who 

seek  after  vain  and  fleeting  things.     Now  these  three  kinds 

of  vice,  namely,  the  pleasure  of  the  flesh,  and  pride,  and 

curiosity,  include  all  sins.     And  they  appear  to  me  to  be 

iJohn2, enumerated  by  the  Apostle  John,  when  he  says,  Love  not  the 

world;  for  all  that  is  in  the  norld  is  the  lust  of  the  flesh, 

and  the  lust  of  the  eyes,  and  the  pride  of  life.     For  through 

the   eyes  especially  prevails  curiosity.      To   what  the  rest 

indeed  belong  is  clear.     And  that  temptation  of  the   Lord 

Man  was  threefold :  by  food,  that  is,  by  the  lust  of  the  flesh, 


Practical  inference.     Rule  for  explaining  allegory.        71 

where  it  is  suggested,  command  these  stones  that  they  ieVER.  8. 
made  bread:  by  vain  boasting,  where,  when  stationed  on  a  Mat.  4, 
mountain,  all  the  kingdoms  of  this  earth  are  shewn  Him,  ib.  8, 9. 
and  promised  if  He  wouhl  worship  :  by  curiosity,  where,  from  lb.  6, 
the  pinnacle  of  the  temple,  He  is  advised  to  cast  Himself  lb.  G. 
down,  for  the  sake  of  trying  whether  He  would  be  borne  up 
by  Angels.  And  accordingly  after  that  the  enemy  could 
prevail  with  Him  by  none  of  these  temptations,  this  is  said 
of  him.  When  the  devil  had  ended  all  his  temptation.  With  Luke  4, 
a  reference  then  to  the  meaning  of  the  wine-presses,  not  only 
the  wine,  but  the  husks  too  are  put  under  His  feet;  to  wit, 
not  only  sheep  and  oxen,  that  is,  the  holy  souls  of  believers, 
either  in  the  laity,  or  in  the  ministry ;  but  moreover  both 
beasts  of  pleasure,  and  birds  of  pride,  and  fish  of  curiosity. 
All  which  classes  of  sinners  we  see  mingled  now  in  the 
Churches  with  the  good  and  holy.  May  He  work  then 
in  His  Churches,  and  separate  the  wine  from  the  husks:  let 
us  give  heed,  that  we  be  wine,  and  sheep  or  oxen;  not  husks, 
or  beasts  of  the  field,  or  birds  of  heaven,  or  fish  of  the  sea, 
which  walk  through  the  paths  of  the  sea.  Not  that  these 
names  can  be  understood  and  explained  in  this  way  only, 
but  the  explanation  of  them  must  be  according  to  the  place 
where  they  are  found.  For  elsewhere  they  have  other  mean- 
ings. And  this  rule  must  be  kept  to  in  every  allegory,  that 
what  is  expressed  by  the  similitude  should  be  considered 
agreeably  to  the  meaning  of  the  particular  place :  for  this  is 
the  manner  of  the  Lord's  and  the  Apostles'  teaching.  Let  us 
repeat  then  the  last  verse,  which  is  also  put  at  the  beginning 
of  the  Psalm,  and  let  us  praise  God,  saying,  O  Lord  our 
Lord,  how  tronderful  is  Thy  name  in  all  the  earth!  For 
fitly,  after  the  matter  of  the  discourse,  is  the  retm-n  made  to 
the  heading,  whither  all  that  discourse  must  be  referred. 


PSALM  IX. 

\.  The  inscription  of  this  Psalm  is,  To  the  end  for  the 
hidden  things  of  the  Son,  a  Psalm  of  David  himself.  As  to 
the  hidden  things  of  the  Son  there  may  be  a  question :  but 
since  he  has  not  added  whose,  the  very  only-begotten  Son  of 


72  ^  Son,*  simply,  means  '  Son  of  God.'    ^Hidden  things  of  Him. 

Psalm  God  should  be  understood.     For  where  a  Psahn  has  been 

— ^inscribed  of  the  son  of  David,  Ulien,  he  says,  he  fled  from 
tlic  face  of  Absalom  his  son;  although  his  name  even  was 
mentioned,  and  therefore  there  could  be  no  obscurity  as  to 
whom  it  was  spoken  of:  yet  it  is  not  merely  said,  from  the 
face  of  son  Absalom ;  but  his  is  added.  But  here  both 
because  his  is  not  added,  and  much  is  said  of  the  Gentiles, 

2  Sam.  it  cannot  properly  be  taken  of  Absalom.  For  the  war  which 
that  abandoned  one  waged  with  his  father,  no  way  relates  to 
the  Gentiles,  since  there  the  people  of  Israel  only  were 
divided  against  themselves.  This  Psalm  is  then  sung  for 
the  hidden  things  of  the  only-begotten  Son  of  God.  For 
the  Lord  Himself  too,  when,  without  addition,  He  uses 
the  word  Son,  would  have  Himself,  the  Only-begotten,  to  be 

John  8,  understood ;  as  where  He  says,   If  the  Son  shall  make  you 

^^'  free,  then  shall  ye  be  free  indeed.  For  He  said  not,  the 
Son  of  God ;  but  in  saying  merely,  Son,  He  gives  us  to 
understand  Whose  Son  it  is.  Which  form  of  expression 
nothing  admits  of,  save  His  excellency  of  Whom  we  so  speak, 
that,  though  we  name  Him  not,  He  can  be  understood.  For 
so  we  say,  it  rains,  clears  up,  thunders,  and  such  like  ex- 
pressions ;  and  we  do  not  add  who  does  it  all :  for  that  the 
excellency  of  the  doer  spontaneously  presents  itself  to  all 
men's  minds,  and  does  not  want  words.  What  then  are  the 
hidden  things  of  the  Son  .'  By  which  exjiression  we  must 
first  understand  that  there  are  some  things  of  the  Son  mani- 
fest, from  which  those  are  distinguished  which  are  called 
hidden.  Wherefore  since  we  believe  two  advents  of  the 
Lord,  one  past,  which  the  Jews  understood  not:  the  other 
future,  which  we  both  hope  frn- ;  and  since  the  one  which 
the  Jews  understood  not,  profited  the  Gentiles;  For  the 
hidden  things  of  the  Son,  is  not  unsuitably  understood  to  be 

Rom.ll,  spoken  of  this  advent,  in  which  blindness  i)i  part  is  happened 
to  Israel,  that  the  fulness  of  the  Qentiles  might  come  in. 
(For  notice  of  two  judgments  is  conveyed  to  us  throughout 
the  Scriptures,  if  any  one  Avill  give  heed  to  them,  one  hidden, 
the   other   manifest.     The  hidden  one  is  passing   now,  of 

1  Peter  which  the  Apostle  Peter  says.  The  time  is  come,  that  judg- 

'     '     ment  shoidd  begin  from  the  house  of  the  Lord.     The  hidden 

judgment  accordingly  is  the  pain,  by  which  now  each  man 


His  hidden  coming  and  judgment  prepare  for  the  open.      73 

is  either  exercised  to  purification,  or  warned  to  conversion,  Ver.  2. 
or  if  he  despise  the  calling  and  discipline  of  God,  is  blinded  ^ 
unto    damnation.     But   the  manifest  judgment   is    that,  in 
which  the  Lord,  at  His  coming,  will  judge  the  quick  and  the 
dead,  all  men  confessing  that  it  is  He  by  Whom  both  rewards 
shall  be  assigned  to  the  good,  and  punishments  to  the  evil. 
But   then   that  confession  will  avail,  not  to  the  remedy  of 
evils,  but  to  the  accumulation  of  damnation.     Of  these  two 
judgments,  the  one  hidden,   the   other  manifest,  the    Lord 
seems  to  me  to  have  spoken,  where  He  says,  Whoso  be  Here  th  John  5, 
on  Me  hath  passed  from  death  unto  life,  and  shall  not  come  ^*" 
into  judgment;    into  the  manifest  judgment,  that  is.     For 
that  which  passes  from  death  unto  life  by  means  of  some 
affliction,  whereby  He  scourgeth  every  son  whom  He  receiveth,  tleh.12, 
is  the  hidden  judgment.     But  ivhoso  believeth  not,  saith  He,  j  v,    3 
hath  been  judged  already  :  that  is,  by  this  hidden  judgment  18- 
hath  been  already  prepared  for  that  manifest  one.     These 
two  judgments  we  read  of  also  in  Wisdom,  whence  it  is 
written.  Therefore  unto  them,  as  to  children  without  the  ?<*eWisd. 
of  reason.  Thou  didst  give  a  judgment  to  mock  them;  But]^Q^^' 
they  that  have  not  been  corrected  by  this  judgment  have  felt 
a  judgment  icorthy  of  God.     Whoso  then  are  not  corrected 
by  this   hidden   judgment  of  God,  shall  most  worthily  be 
punished    by  that  manifest  one.)     Wherefore  in  this  Psalm 
must  be  observed  the  hidden  things  of  the  Son,  that  is,  both 
His  advent  in  humility,  by  which  He  profited  the  Gentiles 
with  the  Jews'  blindness;  and  the  pain  which  is  now  dispensed 
secretly,  not  as  yet  in  the  damnation  of  sinners,  but  either 
in  exercising  the  converted,  or  in  admonition  that  they  be 
converted,  or  in  blinding,  that  they  who  refuse  to  be  converted 
may  be  made  ready  for  damnation. 

2.  /  will  confess  unto  Thee,  O  Lord,  with  my  whole 
heart.  He  doth  not,  with  a  whole  heart,  confess  unto  God, 
who  doubteth  of  His  Providence  in  any  particular :  but  he 
who  sees  already  the  hidden  things  of  the  wisdom  of  God, 
how  great  is  His  invisible  reward,  who  saith.  We  rejoice  in  Rom.  5, 
tribidations ;  and  how  all  torments,  which  are  inflicted  on 
the  body,  are  either  for  the  exercising  of  those  that  are 
converted  to  God,  or  for  warning  that  they  be  converted,  or 
for  just  preparation  of  the  obdurate  unto  their  last  damnation: 


74  God's  marvels,  and  joys  of  Saints,  imcard. 

Psalm  and    so    now  all   things   are   referred  to  the   governance  of 
Divine  Providence,  Avhich   fools  think    done  as  it   were   by 


chance  and  at  random,  and  without  any  Divine  ordering. 
/  ivill  tell  all  Thy  marvels.  He  tells  all  God's  marvels, 
who  sees  them  performed  not  only  openly  on  the  body,  but 
invisibly  indeed  loo  in  the  soul,  but  far  more  sublimely  and 
excellently.  For  men  earthly,  and  led  wholly  by  the  eye, 
John  11.  marvel  more  that  the  dead  Lazarus  rose  again  in  the  body, 
Acts  9.  than  that  Paul  the  persecutor  rose  again  in  soul.  But  since 
the  visible  miracle  calleth  the  soul  to  the  light,  but  the 
invisible  enlighleneth  the  soul  that  comes  when  called, 
he  tells  all  God's  marvels,  who,  by  believing  the  visible, 
passes  on  to  the  understanding  of  the  invisible. 

3.  /  will  be  glad  and  exult  in  Thee.  Not  any  more  in 
this  world,  not  in  pleasure  of  bodily  dalliance,  not  in  relish  of 
palate  and  tongue,  not  in  sweetness  of  perfumes,  not  in 
joyousness  of  passing  sounds,  not  in  the  variously  coloured 
forms  of  figure,  not  in  vanities  of  men's  praise,  not  in  wedlock 
and  perishable  offspring,  not  in  superfluity  of  temporal 
wealth,  not  in  this  world's  getting,  whether  it  extend  over 
place  and  space,  or  be  prolonged  in  time's  succession  :  but, 
/  will  be  glad  and  exult  in   Thee,  namely,  in  the  hidden 

Ps.  4, 6.  things  of  the  Son,  where  the  light  of  Thy  countenance  hath 
Ps.  31,  been  stamped  on  us,  O  Lord:    for,   Thoic  wilt   hide  them, 

20 

saith  he,  in  the  hiding  place  of  Thy  countenance.  He  then 
will  be  glad  and  exult  in  Thee,  who  tells  all  Thy  mai'vels. 
And  He  Avill  tell  all  Thy  marvels,  (since  it  is  now  spoken  of 
John  6,  prophetically,)  Who  came  not  to  do  His  own  will,  but  the 
will  of  Him  Who  sent  Him. 

4.  For  now  the  Person  of  the  Lord  begins  to  appear 
speaking  in  this  Psalm.  For  it  follows,  /  ttvY/  sing  to  Thy 
Name,  O  Most  High,  in  turning  7nine  enemy  behind.  His 
enemy  then,  where  was  he  turned   back  }    Was  it  when  it 

Mat.  16, was  said  to  him,  Get  thee  behind,  Satan?    For  then  he  who 

23 

by  tempting  desired  to  put  himself  before,  was  turned  behind, 
by  failing  in  deceiving  Him  Who  was  tempted,  and  by 
availing  nothing  against  Him.  For  earthly  men  are  behind: 
but  the  heavenly  man  is  preferred  before,  although  he  came 
1  Cor.  after.  For  the  first  man  is  of  the  earth,  earthy :  the 
'     '   second  Man  is  from  heaven,  heavenly.     But  from  this  stock 


Satan  *  turned  behind.''     The  enemy  destroyed.  75 

he  came  by  whom  it  was  said,  He  Who  cometh  after  me  is  Vrr.  5. 

preferred  before  me.     And  the  Apostle  forgets  those  things  ^S^^^' 

that  are  behind,  and  reaches  forth  unto  those  things  that  are  Phil.  3, 

before.     The  enemy,  therefore,  was  turned  behind,  after  that     " 

he  could  not  deceive  the  heavenly  Man  being  tempted  ;  and 

he    turned    himself    to    earthy    men,    where    he    can    have 

dominion.    Wherefore  no  man  goeth  before  him,  and  causeth 

him  to  be  behind,  but  he  who  laying  aside  the  image  of  thei  Cor. 

earthy  man   shall  have   borne   the  image  of  the  heavenly.     ' 

But  now,  should  we  prefer  understanding  the  words,  mine 

enemy,  generally,  either  for  a  sinner,  or  an  heathen,  it  will 

not  be  unreasonable.     Nor  will  the  words.  In  turning  mine 

enemy  behind,  be  a  punishment ;  but  a  benefit,  yea  such  a 

benefit,  as  that  nothing  can  be  compared  to  it.     For  what 

more  blessed  than  to  lay  aside  pride,  and  to  have  no  wish  to 

go  before  Christ,  as  if  one  were  whole,  and  needed  not  the  Mat.  9, 

physician,  but  to  wish  rather  to  go  behind  after  Christ,  Who,  -^^^^  g 

when    callina;   a   disciple  to    perfection,   saith,  Follow  Me.  si. 

.  Mark  2 

But  still,  in  turning  my  enemy  behind,  is  more  suitably  un-  17.       ' 

derstood  as  spoken  of  the  devil.     For  in  truth  the  devil  is|Iat.  19, 

turned  behind,  even  in  the  persecution  of  the  righteous,  and 

he,  much  moi'e  to  their  advantage,  is  a  persecutor,  than  if  he 

went  before  as  a  leader  and  a  prince.     We  must  sing  then  to 

the  Name  of  the  Most  High  in  turning  the  enemy  behind  : 

since    we    ought    to    choose    rather  to    fly    from    him   as  a 

persecutor,  than   to  follow  him  as  a  leader.     For  we  have 

whither  we  may  fly  and  hide  ourselves  in  the  hidden  things 

of  the  Son;  seeing  that  the  Lord  hath  been  made  a  refuge Ps.90,i. 

for  us. 

5.   They  will   be  weakened,  and  perish  from   Thy  face. 

Who  will  be  weakened  and  perish,  but  the  unrighteous  and 

ungodly  ?     They   will   be  weakened,  while  they  shall  avail 

nothing ;   and  they  shall  perish,  because  the  ungodly  will 

not  be  ;  from  the  face  of  God,  that  is,  from  the  knowledge  of 

God,  as  he  perished  who  said.  But  now  I  live  not,  but  Christ  Gal.  2, 

liveth  in  me.     But  why  will  the  ungodly  be  weakened,  and 

perish  from  Thy  face  ?    Because,  he  saith,  Thou  hast  made 

my  judgment,  and  my  cause:  that  is,  the  judgment  in  which 

I   seemed  to  be  judged.  Thou  hast  made   mine  ;    and  the 

cause  in  which  men  condemned  me  just  and  innocent,  Thou 


76      Righteous  judgment  acknmvledged.     Heathen  rebuked. 

Psalm  hast  made  mine.      For  such  things    served'   Him  for   om- 

i2i:_  deliverance :  as  sailors  too  call  the  wind  theirs,  which  they 

verunt '  take  advantage  of  lor  prosperous  sailing. 

6.  Thou    safest    on    the    tlirone     Who   judgesl    equity. 
-Whether   the    Son  say  this  to   the  Father,  Who  said  also, 

Johnl9,  Thou  couldest  have  no  power  against   Me,  except    it   uere 

given    ihce   from  above,  referring  this  very  thing,  that  the 

Judge    of  men    was  judged   for   men's    advantage,   to    the 

Father's  equity  and  His  own  hidden  things :  or  whether  man 

say  to  God,  Thou  satest  ofi  the  throne  Who  judgest  equity, 

giving  the  name  of  God's  throne  to  his  soul,  so  that  his  body 

may   peradventure    be   the    earth,    which    is    called    God's 

ls.66,i,foot stool :   for  God  was  in  Christ,  reconciling  the  world  unto 

5  ^'    Himself:  or  whether  the  soul  of  the  Church,  perfect  now 

Eph.  6,  and  without  spot  and  wrinkle,  worthy,  that  is,  of  the  hidden 

27 

Song  of  things  of  the  Son,  in  that  2^he  King  hath  brought  her  inlo 

Sol.i,4.jj^g  chamber,  say  to  her  spouse,  Tltou  satest  upon  the  throne 

Who  judgest  equity,  in  that  Thou  hast  risen  from  the  dead, 

and  ascended  up  into  heaven,  and  sittest  at  the  right  hand  of 

the  Father :  whichsoever,  I  say,  of  those  opinions,  whereunto 

this  verse  may  be  referred,  is  preferred,  it  transgresses  not 

the  rule  of  faith. 

7.  Thou  hast  rebuked  the  heathen,  and  the  ungodly  hath 
perished.  We  take  this  to  be  more  suitably  said  to  the  Lord 
Jesus  Christ,  than  said  by  Him.  For  Who  else  hath  rebuked 
the  heathen,  and  the  ungodly  perished,  save  He,  Who  after 
that  He  ascended  up  into  heaven,  sent  the  Holy  Ghost,  that, 
filled  by  Him,  the  Apostles  should  preach  the  word  of  God 
with  boldness,  and  freely  reprove  men's  sins }  At  which 
rebuke  the  ungodly  perished ;  because  the  ungodly  was 
justified  and  was  made  godly.  Thou  hast  effaced  their 
name  for  the  world^,  and  for  the  world's  world.  Tlie  name 
of  the  ungodly  hath  been  effaced.  For  they  are  not  called 
ungodly  who  believe  in  the  true  God.  Now  their  name  is 
effaced  for  the  world,  that  is  as  long  as  the  course  of  the 
temporal  world  endures.  And  for  the  world's  world.  What 
is  the  worlds s  world,  but  that  whose  image  and  shadow,  as  it 
were,  this  world  possesses  ?    For  the  change  of  seasons  suc- 

''  Or  '  tmto  the  age,' '  sseculum.'    The     '  world  without  end,'  is  the  primary  one 
meaning  of '  age,'  aa  in  our  expression     in  Latin. 


'  IVorld  without  end'  explained.     Swords  of  the  enemy.      7  7 

ceeding  one  another,  whilst  the  moon  is  on  the  wane,  and  Ver.5. 
again  on  the  increase,  whilst  the  sun  each  year  returns  to 
his  quarter,  whilst  spring,  or  summer,  or  autumn,  or  winter 
passes  away  only  to  return,  is  in  some  sort  an  imitation  of 
eternity.  But  this  world's  world  is  that  which  abides  in 
immutable  eternity.  As  a  verse  in  the  mind,  and  a  verse  in 
the  voice:  the  former  is  understood,  the  latter  heard;  and 
the  former  fashions  the  latter :  and  hence  the  former  works 
in  art  and  abides,  the  latter  sounds  in  the  air  and  passes 
away.  So  the  fashion  of  this  changeable  world  is  defined  by 
that  world  unchangeable  which  is  called  the  world's  world. 
And  hence  the  one  abides  in  the  art,  that  is,  in  the  Wisdom 
and  Power  of  God :  but  the  other  is  made  to  pass  in  the  govern- 
ance of  creation.  If  after  all  it  be  not  a  repetition,  so  that 
after  it  was  said  /or  the  world,  lest  it  should  be  understood 
of  this  world  that  passeth  away,  it  were  added ybr  the  ttorld's 
world.  For  in  the  Greek  copies  it  is  thus,  elj  tov  almu,  xxi 
el^  TQv  cdoovoc  TOO  aloovog.  Which  the  Latins  have  for  the  most 
part  rendered,  not, /or  the  world,  and  for  the  world's  world'; 
but,  /or  ever,  and  for  the  world's  ivorld^ .  that  in  the  words 
for  the  world's  world,  the  words  for  ever,  should  be  ex- 
plained. The  name  then  of  the  iingodly  Thou  hast  effaced 
for  ever,  for  from  henceforth  the  ungodly  shall  never  be. 
And  if  their  name  be  not  prolonged  unto  this  world,  much 
less  unto  the  world's  world. 

8.  The  swords  of  the  enemy  have  failed  at  the  end.  Not 
enemies  in  the  plural,  but  this  enemy  in  the  singular.  Now 
what  enemy's  swords  have  failed  but  the  devil's  ?  Now 
these  are  understood  to  be  divers  erroneous  opinions,  whereby 
as  with  swords  he  destroys  souls.  In  overcoming  these 
swords,  and  in  bringing  them  to  failure,  that  sword  is  employed, 
of  which  it  is  said  in  the  seventh  Psalm,  If  ye  be  not  con-Vs.7,\2. 
verted.  He  will  brandish  His  sword.  And  peradventure  this 
is  the  end,  against  which  the  swords  of  the  enemy  fail;  since 
up  to  it  they  are  of  some  avail.  Now  it  worketh  secretly, 
but  in  the  last  judgment  it  will  be  brandished  openly.  By  it 
the  cities  are  destroyed.  For  so  it  follows.  The  swords  of  the 
enemy  have  failed  at  the  end:  and  Thou  hast  destroyed  the 
cities.     Cities  indeed  wherein  the  devil  rules,  where  crafty 

"  In  sseculum  et  in  sfficulum  stecuU         '  In  seternum,  et  in  sfeculum  saeculi. 


78        Commomoealth  of  evil  over throion.     Christ  abideth. 

Psalm  and  deceitful  counsels  hold,  as  it  were,  the  place  of  a  court, 

'—  on  which   supremacy   attend   as   officers  and   ministers  the 

services  of  all  the  members,  the  eyes  for  curiosit}",  the  ears 
for  lasciviousness,  or  for  whatsoever  else  is  gladly  listened  to 
that  bears  on  evil,  the  hands  for  rapine  or  any  other  violence 
or  pollution  soever,  and  all  the  other  members  after  this 
manner  serving  the  tyrannical  supremacy,  that  is,  perverse 
counsels.  Of  this  city  the  commonalty,  as  it  were,  are  all 
soft  affections  and  disturbing  emotions  of  the  mind,  stirring 
up  daily  seditious  in  a  man.  So  then  where  a  king,  where 
a  court,  where  ministers,  where  commonaUy  are  found,  there 
is  a  city.  Nor  again  would  such  things  be  in  bad  cities, 
unless  they  were  first  in  individual  men,  who  are,  as  it  were, 
the  elements  and  seeds  of  cities.  These  cities  He  destroys, 
when  on  the  prince  being  shut  out  thence,  of  whom  it  was 

John  12,  said.  The  prince  of  this  icorld  has  been  cast  out,  these 
kingdoms  are  wasted  by  the  word  of  truth,  evil  counsels  are 
laid  to  sleep,  vile  affections  tamed,  the  ministries  of  the 
members  and  senses  taken  captive,  and  transferred  to  the 
service  of  righteousness  and  good  works :  that  as  the  Apostle 

Rom.  6,  says,  sin  should  no  more  reign  in  our  mortal  body,  and  so  forth. 
Then  is  the  soul  at  peace,  and  the  man  is  disposed  to  receive 
rest  and  blessedness.    Their  memorial  has  perished  with  up- 
roar: with  the  uproar,  that  is,  of  the  ungodly.    But  it  is  said, 
with  uproar,  either  because  when  ungodliness  is  overturned, 
there  is  uproar  made  :  for  none  passeth  to  the  highest  place, 
where  there  is  the  deepest  silence,  but  he  who  with  much 
uproar  shall  first  have  warred  with  his  own  vices:  or  with 
uproar,  is  said,   that  the   memory   of  the    ungodly    should 
perish  in  the  perishing  even  of  the  very  uproar,  in  which 
ungodliness  riots. 
Ps.  2, 1.      9.  And  the  Lord  abideth  for  ever.      Wherefore  then  have 
the  heathen   raged,  and  the  people  imagined  vain  things 
against  the  Lord,  and  against  Li  is  Anointed:  fox  the  Lord 
abideth  for  ever.     He  hath  prepared  His  seat  in  judgment, 
and  He  shall  judge  the  world  in  equity.     He  prepared  His 
seat,  when  He  was  judged.     For  by  that  patience  Man  pur- 
chased heaven,  and  God  in  Man  profited  believers.     And 
this  is  the  Son's  hidden  judgment.     But  seeing  He  is  also 
to  come  openly  and  in  the  sight  of  all  to  judge  the  quick 


Judgment.     Seasonable  Refuge.     Knoicledge  of  God''s  Name.  79 

and  the   dead,   He  hath  prepared  His  seat   in  the    hidden  Ver. 
judgment:    and  He   shall   also   openly  judge  /he  tvorld  in — ^ — 
equiiy:     that   is,   He   shall   distribute  gifts   proportioned  toss.  '     ' 
desert,  setting  the  sheep  on  His  right  hand,  and  the  goats  on 
His  left.     He  shall  judge  the  people  with  justice.     This  is 
the   same   as  was  said  above,  He  shall  judge  the  world,  in 
equity.     Not  as  men  judge  who  see  not  the  heart,  by  whom 
very  often  worse  men  are  acquitted  than   are  condemned : 
but  in  equiiy  and  with  justice  shall  the   Lord  judge,  con- ^om.  2, 
science    hearing    uituess,   and    thoughts    accusing,    or  else 
excusing. 

10.  And  the  Lord  hath  become  a  refuge  to  the  poor. 
Whatsoever  be  the  persecutions  of  that  enemy,  who  hath 
been  turned  behind,  v/hat  harm  shall  he  do  to  them  whose 
refuge  the  Lord  hath  become  ?  But  this  will  be,  if  in  this 
wovlJ,  in  which  that  one  has  an  office  of  power,  they  shall 
choose  to  be  poor,  by  loving  nothing  which  either  here  leaves 
a  man  while  he  lives  and  loves,  or  is  left  by  him  when  he 
dies.  For  to  such  a  poor  man  hath  the  Lord  become  a 
refuge,  an  Helper  in  due  season,  in  tribulation.  Lo  He 
maketh  poor,  for  He  scourgeth  every  son  whom  He  receiveth.'H.e\\.\2, 
For  what  an  Helf)er  in  due  season  is,  he  explained  by 
adding  in  tribulation.  For  the  soul  is  not  turned  to  God, 
save  when  it  is  turned  away  from  this  world :  nor  is  it  more 
seasonably  turned  away  fi'om  this  Avorld,  except  toils  and 
pains  be  mingled  with  its  trifling  and  hurtful  and  destructive 
pleasures. 

n.  Ver.  10.  And  let  them  who  know  Thy  Name,  hope  in 
Thee,  when  they  shall  have  ceased  hoping  in  wealth,  and  in 
the  other  enticements  of  this  world.  For  the  soul  indeed 
that  seeketh  where  to  fix  her  hope,  when  she  is  torn  away 
from  this  world,  the  knowledge  of  God's  Name  seasonably 
receives.  For  the  mere  Name  of  God  hath  now  been 
published  every  where :  but  the  knowledge  of  the  name  is, 
when  He  is  known  Whose  name  it  is.  For  the  name  is  not 
a  name  for  its  own  sake,  but  for  that  whicli  it  signifies.  Now 
it  has  been  said,  The  Lord  is  His  Name.  Wherefore  whoso  er.33, 
willingly  submits  himself  to  God  as  His  servant,  hath  known 
this   name.     And  let   them  who  know  Thy  Name  hope  in 


80  Hope  in  the  Unchangeable.     God  dwells  in  those  ivho  watch. 

Psalm  77/^6-.  Again,  the  Lord  saitli  to  Moses,  I  am  That  I  am; 
-  '-^and  Thou  slialt  say  to  tlie  children  of  Israel,  I  AM,  hath 

14.  '  sent  me.  Let  them  then  ivho  know  Thy  Name,  hope  in 
Thee ;  that  they  may  not  hope  in  those  things  which  flow  by 
in  time's  quick  revolution,  having  nothing  but  '  will  be'  and 
'  has  been.'  For  what  in  them  is  future,  when  it  arrives, 
straightway  becomes  the  past;  it  is  awaited  with  eagerness,  it  is 
lost  with  jDain.  But  in  the  nature  of  God  nothing  will  be,  as 
if  it  were  not  yet ;  or  hath  been,  as  if  it  were  no  longer  :  but 
there  is  only  that  which  is,  and  this  is  eternity.  Let  them 
cease  then  to  hope  in  and  love  things  temporal,  and  let  them 
apply  themselves  to  hope  eternal,  who  know  His  name  Who 

Ex.  3,    said,  /«m  That  I  am ;  and  of  Whom  it  was  said,  /  AM  hath 

^**  sent  me.  For  Thou  hast  not  forsaken  them  that  seek  Thee, 
O  Lord.  Whoso  seek  Him,  seek  no  more  things  transient 
*Matt.  6,  and  perishable ;  For  no  man  can  serve  two  77iasters. 

24 

12.  Ver.  11.  Sing  to  the  Lord,  Who  dwelleth  in  Sion,  is 
said  to  them,  whom  the    Lord  forsakes   not   as   they   seek 
See  more  Him.     He  dwelleth  in  Sion,  which  is  interpreted  watching, 
Ps  ^1°  ^^^  which  beareth  the  likeness  of  the  Church  that  now  is  ; 
l8.(Lat.  as  Jerusalem  beareth  the  likeness  of  the  Church  that  is  to 
'        come,   that    is,  the    city    of    Saints    already   enjoying   life 
angelical;    for  Jerusalem  is  bj^  interpretation  the  vision  of 
peace.     Now  watching   goes   before  vision,  as  this  Church 
goes  before  that  one  which  is  promised,  the  city  immortal 
and  eternal.     But  in  time  it  goes  before,  not  in   dignity  : 
because  more  honourable  is  that  whither  w^e  are  striving  to 
arrive,  than  what  we  practise,  that  we  may  attain  to  arrive; 
now  we  practise  watching,  that  we  may  arrive  at  vision.    But 
again  this  same  Church  which  now  is,  unless  the  Lord  inhabit 
her,  the  most  earnest  watching  might  run  into  any  sort  of 
1  Cor. 3,  error.     And  to  this  Church  it  was  said,  i^or  the  temple  of 
Eph.  3   ^odis  holy,  which  temj)le  ye  are :  again,  That  Christ  may 
17.        dwell  in  the  inner  man  in  your  hearts  by  faith.     It  is  en- 
joined  us  then,  that  we    sing    to    the    Lord  Who  dwelleth 
in   Sion,   that   with    one    accord   we   praise    the   Lord,  the 
Inhabitant  of  the  Church.     Shew  forth  His  ivonders  among 
the  heathen.     It  has  both  been  done,  and  will  not  cease  to 
be  done. 


God  forgets  not  His  own.    All  the  Church  exalted  in  Christ,  81 

13.  Ver.  12.  For  requiring  their  hlood  He  hath  remem-  Ver. 
bered.     As  if  they,  who   were   sent  to  preach  the  Gospel,. ^^~^^'- 
should    make    answer    to    that   injunction   which    lias    been 
mentioned.  Shew  forth  His  wonders  among  the  heathen^  and 
should  say,  O  Lord,,  who  hath  believed  our  report?    andl^-^^, i. 
again.  For  Thy  sake  we  are  killed  all  the  day  long ;    the  Ps.  44, 
Psalmist  suitably  goes  on  to  say,  That  Christians  not  with- 
out   great   reward   of  eternity  will    die    in   persecution,  for 
requiring  their  blood  He  hath  remembered.     But  why  did 

he  choose  to  say,  their  blood  ?  Was  it,  as  if  one  of  imperfect 
knowledge  and  less  faith  should  ask,  How  will  they  shew  them 
forth,  seeing  that  the  infidelity  of  the  heathen  will  rage 
against  them ;  and  he  should  be  answered.  For  requiring 
their  blood  He  hath  remembered,  that  is,  the  last  judgment 
will  come,  in  which  both  the  glory  of  the  slain  and  the 
punishment  of  the  slayers  shall  be  made  manifest?  But  let 
no  one  suppose  He  hath  remembered  to  be  so  used,  as 
though  forgetfulness  can  attach  to  God ;  but  since  the  judg- 
ment will  be  after  a  long  interval,  it  is  used  in  accordance 
with  the  feeling  of  weak  men,  who  think  God  hath  forgotten, 
because  He  doth  not  act  so  speedily  as  they  wish.  To 
such  is  said  what  follows  also.  He  hath  not  forgotten  the  cry 
of  the  poor  :  that  is,  He  hath  not,  as  you  suppose,  forgotten. 
As  if  they  should  on  hearing.  He  hath  remembered,  say. 
Then  He  had  forgotten  ;  No,  He  hath  not  forgotten,  says  the 
Psalmist,  the  cry  of  the  poor. 

14.  But  I  ask,  what  is  that  cry  of  the  poor,  which  God 
forgetteth  not?  Is  it  that  cry,  the  words  whereof  are  these, 
(ver.  13.)  Pity  me,  O  Lord,  see  my  humiliation  at  the  hands 
of  my  enemies  ?  Why  then  did  he  not  say.  Pity  us,  O  Lord, 
see  our  humiliation  at  the  hands  of  our  enemies,  as  if  many 
poor  were  crying ;  but  as  if  one.  Pity  me,  O  Lord  ?  Is  it 
because  One  intercedeth  for  the  Saints,  Who  first /or  OMr2Cor.8, 
sakes  became  poor,  though  He  tras  rich  ;  and  it  is  He  Who  * 
saith.  Who  exaltesi  me  from  the  gales  of  death,  (ver.  14.)  that 

I  may  declare  all  Thy  praises  in  the  gates  of  the  daughter 
of  Sion  'i  For  man  is  exalted  in  Him,  not  that  Man  only 
Which  He  beareth.  Which  is  the  Head  of  the  Church  ;  but 
whichsoever  one  of  us  also  is  among  the  other  members,  and 
is  exalted  from  all  depraved  desires ;  which  are  the  gates  of 

G 


82  Gates  of  Sion.  holy  nims,  of  death,  low  desires. 

Psalm  deat]i,  for  thai  throuoh  them  is  tlie  road  to  death.     But  the 

T  X        •  •  ... 

— ^-^joy  in  the  fruition  is  at  once  death  itself,  when  one  gams 

] Tim. 6, what  he  hath  in  abandoned  wilfulness  coveted:  for  coveting 

is  the  root  of  all  evil:  and  therefore  is  the  gate  of  death,  for 

iTim.5,  ^//<?    nidoia  thai    livelJi   in   pleasures    is    dead.      At    which 

pleasures  we  arrive  through  desires  as  it  were  through  the 

gates  of  death.     But  all  highest  purposes  are  the  gates  of  the 

daughter  of  Sion,  through  wliich  we  come  to  the  vision  of 

peace  in  the  Holy  Church.     In  these  gates  therefore  all  the 

Matt.  7,  praises  of  God  are  well  shewn  forth,  that  what  is  holt/  may 

tiot  be  given  to  dogs,  nor  pearls  cast  before  swine :  who  Avould 

rather  frowardly  bark,  than  earnestly  inquire  ;  or  who  would 

neither  bark  nor  inquire,  but  wallow  in  the  mire  of  their  own 

lusts.     But   when   God's  praises    are  shewn  forth  in    good 

Matt.  7,  earnestness  ;  to  them  tliat  seek  it  is  given,  and  to  them  that 

inquire    it  is  made  manifest,  and  to  them  that  knock  it  is 

opened.     Or  haply  are  the  gales  of  death  the  bodily  senses 

and  eyes,  whicli  were  opened  when  the  man  tasted  of  the 

Gen.  3,  forbidden  tree,  from  which  they  ai'e  exalted,  to  whom  it  is 

2*Cor.4  ^^^^  ^^^^  they  should  seek  not  the  things  that  are  seen,  hut 

'8-        the  things  that  are  not  seen  ;  for  the  things  that  are  seen  are 

temporal,  but  the  things  that  are  not  seen  are  eternal:    and 

are  the   gates  of  the   daughter  of  Sion  the  sacraments  and 

beginnings  of  faith,  which  are  opened  to  them  that  knock, 

iCor.2.,  that  thev  may  arrive  at  the  hidden  things  of  the  Son  ?    For 

9  '  ' 

eye  hath  not  seen.,  nor  ear  heard,  neither  hath  it  ascended  in 
the  heart,  of  man,  uhat  things  God  hath  prepared/or  them 
that  love  Him.  Thus  far  is  the  cry  of  the  poor,  which  the 
Lord  hath  not  forgotten. 

15.  Then  follows,  /  zvill  exult  fur  Thy  salvation  :  that  is, 
with  blessedness  shall  I  be  holden  by  Thy  salvation,  which 
is  our  Lord  Jesus  Christ,  the  Power  and  Wisdom  of  God. 
Therefore  says  the  Church,  which  is  here  in  affliction  and  is 
saved  by  hope,  as  long  as  the  hidden  judgment  of  the  Son  is, 
in  h'^pe  she  says,  /  will  exult  for  Thy  salvation :  for  now 
she  is  worn  down  either  by  the  roar  of  violence  around  her, 
or  by  the  errors  of  the  heathen.  (Ver.  15.)  The  heathen  are 
fixed  in  the  corruption,  which  they  made.  Consider  ye  how 
punishment  is  reserved  for  the  sinner,  out  of  his  own  works; 
and  how  they  that  have  wished  to  persecute  the  Church,  have    i 


The  wicked  ensnare  themselves  in  false  delights.  83 

been  fixed  in  that   corruption,   which  they  thought  to  in-  Ver. 
flict.     For  they  were  desiring  to  kill  the  body,  whilst  they     ^^' 
themselves  were  dying  in  soul.     In  that  snare  which  ihey 
hid,  has  their  foot  been  taken.     The  hidden  snare  is  crafty 
devising.     The  foot  of  the  soul  is  well  understood  to  be  its 
love;  which,  when  depraved,  is  called  coveting  or  lust ;   but 
when  upright,  love  or  charity.     For  by  love  it  is  moved  as  it 
were  to  the  place,  whither  it  tendeth.     But  the  soul's  jjlace 
is  not  in  any  space  which  bodily  form  occupies :  but  in  the 
delight,  at  which  she  rejoices  to  have  attained  through  love. 
But  a  pernicious  delight  follows  coveting,  a  profitable  one 
charity.     Whence  coveting  is  also  called  a  root.     The  rootiTim.6, 
moreover  is  taken  for,  so  to  say,  the  foot  of  the  tree.    Charity  ^*^- 
too  is  called  a  root,  where   the   Lord  speaks  of  the  seed, 
which  in  the  stony  places  withers  under  the  scorching  sun, 
because   it    had  not   deep  root.     Whereby   He    points  out  Mat.  13, 
those,  that  rejoice  in  receiving  the  word  of  truth,  but  give^'^* 
way  in  persecution,  which  can  be  withstood  by  love  only. 
And  the  Apostle  says,  Thai  being  rooted  and  grounded  z«Eph.  3, 
loi'e,  ye  may  be  able  to  take  in.     The  foot  then  of  sinners, 
that  is,  their  love,  is  taken  in  the  snare,  which  they  hide:  for 
when  delight  shall  have   followed   on  to  deceitful  dealing, 
when  God  shall  have  delivered  them  over  to  the  lust  of  their 
heart;    that  delight  at  once  binds  them,  that  they  dare  not 
tear  away  their  love  thence  and  apply  it  to  profitable  objects; 
for  when  they  shall  make  the  attempt,  they  will  be  pained 
in  heart,  as  if  desiring  to  free  their  foot  from  a  fetter :  and 
giving  way  under  this   pain  they  refuse   to  withdraw  from 
pernicious  delights.     In  the  snare  then  trhich  they  have  hid, 
that  is,  in  deceitful,  counsel,  their  foot  hath  been  taken,  that 
is  their  love,  which  through  deceit  attains  to  that  vain  joy 
whereby  pain  is  purchased. 

16.  Ver.  16.  The  Lord  is  known  ejcecuiing  judgments. 
These  are  God's  judgments.  Not  from  that  tranquillity  of 
His  blessedness,  nor  from  the  secret  places  of  wisdom, 
wherein  blessed  souls  are  received,  is  the  sword,  or  fire,  or 
wild  beast,  or  any  such  thing  brought  forth,  whereby  sinners 
may  be  tormented :  but  how  are  they  tormented,  and  how 
does  the  Lord  do  judgment  ?  In  the  works,  he  says,  of 
his  own  hands  hath  the  sinner  been  caught. 

G  2 


84      Prayer  for  judtjment.     Antichrist  net  over  the  iviched. 

Psalms      17.  Here  is  interposed,  T/ie  song  of  the  diapsabna:  as  it 

^^'  ^'  were   the  hidden  joy,  as    far    as    we    can    imagine,   of  the 

separation   which    is    now   made,  not  in   place,  but   in  the 

affections  of  llie  heart,  between  sinners  and  the  righteous, 

as  of  tlie  com  from  the  chaff,  as  yet  on  the  floor.     And 

then  follows,  (ver.  17.)  Let  the  sinners  be  turned  into  hell : 

that  is,  let  them  be  given  into  their  own  hands,  when  they 

are  spared,  and  let  them  be  ensnared  in  deadly  delight.     All 

T^om.],fhe  nations  that  forget  God.     Because  ivhen  they  did  not 

'^'''        think  good  to  retain  God  in  their  knowledge,  God  gave  them 

orer  to  a  reprobate  mind. 

18.  Ver.  18.  For  there  shall  not  be  forgetfalness  of  th-p 
poor  man  to  the  end:  who  now  seems  to  be  in  forgetfulness, 
when  sinners  are  thought  to  flourish  in  this  world's  happiness, 
and  tlie  righteous  to  be  in  travail :  but  the  patience.,  saith 
W(^,  (f  the  poor  shall  not  perish  for  ever.  Wherefore  there 
is  need  of  patience  now  to  bear  with  the  evil,  who  are  already 
separated  in  will,  till  they  be  also  separated  at  the  last 
judgment. 

H).  Ver.  19.  Arise,  0  Lord,  let  not  man  prevail.  The 
future  judgment  is  prayed  for:  but  before  it  come.  Let  the 
heathen,  saith  he,  be  judged  in  Thy  sight:  that  is,  in  secret; 
whicl)  is  called  in  God's  sight,  with  the  knowledge  of  a  few 
holy  and  righteous  ones.  (Ver.  20.)  Place  a  lawgiver  over 
them,  O  Lord.  He  seems  to  me  to  point  out  Antichrist :  of 
2Thes?. whom  the  Apostle  says.  When  the  man  of  sin  shall  be 
'  '  revealed.  Let  the  heathen  know  that  they  are  men.  That 
they  who  will  be  set  free  by  the  Son  of  God,  and  belong  to  the 
Son  of  Man,  and  be  sons  of  inen,  that  is,  new  men,  may 
serve  man,  that  is,  the  old  man  the  sinner,  yor  that  they  are 
men. 

20.  And  because  it  is  believed  that  he  is  to  arrive  at  so 
great  a  pitch  of  empty  glory,  and  he  will  be  permitted  to  do 
so  great  things,  both  against  all  men  and  against  the  Saints 
of  God,  that  then  some  weak  ones  shall  indeed  think  that 
God  cares  not  for  human  affairs,  the  Psalmist  interposing  a 
diapsalma,  adds  as  it  were  the  voice  of  men  groaning  and 
asking  why  judgment  is  deferred.     (Psalm  X.  ver.  I.'')    Why, 

1>  The  two  Psalms  are  combined  again  for  this,  as,  '  Ps.  x.  secundurr 
in  tbe  Vulgate,  but  the  verses  begin     HebrEeos.' 


Relief  delayed,  longed  for.  Present  impurity,  great  xcrath.    85 

0  Lord.,  saith  he,  hast  Thou  withdrawn  afar  off?    Then  he  Ver. 

who   thus  mquired,   as  if  all  on    a  sudden  he  understood, '- 

or  as  if  he  asked,  though  he  knew,  that  he  might  teach,  adds. 
Thou  despisest  in  due  seasons,  in  tribulations :  that  is.  Thou 
despisest  seasonably,  and  causest  tribulations  to  inflame 
men's  minds  with  longing  for  Thy  coming.  For  that  fountain 
of  life  is  sweeter  to  them,  that  have  much  thirst.  Therefore 
he  hints  the  reason  of  the  delay,  saying,  (ver.  2.)  Whilst  the 
ungodly  vaunteth  himself,  the  poor  man  is  inflamed.  Won- 
drous it  is  and  true  with  what  earnestness  of  good  hope  the 
little  ones  are  inflamed  unto  an  upright  living  by  comparison 
with  sinners.  In  which  mystery  it  comes  to  pass,  that  even 
heresies  are  permitted  to  exist;  not  that  heretics  themselves 
wish  this,  but  because  Divine  Providence  worketh  this  result 
from  their  sins.  Which  both  maketh  and  ordainelh  the  light ; 
but  ordereth  only  the  darkness,  thai  by  comparison  therewith 
the  light  may  be  more  pleasant,  as  by  comparison  with 
heretics  the  discovery  of  truth  is  more  sweet.  For  so,  by 
this  comparison,  the  approved,  who  are  knowai  to  God,  are 
made  manifest  among  men. 

21.  They  are  taken  in  their  thoughts,  which  they  think : 
that  is,  their  evil  thoughts  become  chains  to  them.  But  how^ 
become  they  chains  ?  (ver.  3.)  For  the  sinner  is  praised, 
saith  he,  in  the  desires  of  his  soul.  The  tongues  of  flatterers 
bind  souls  in  sin.  For  there  is  pleasure  in  doing  those  things, 
in  which  not  only  is  no  reprover  feared,  but  even  an  apj)rover 
heard.  And  he  that  does  unrighteous  deeds  is  blessed.  Hence 
are  they  taken  in  their  thoughts,  nliich  they  think. 

22.  Ver.  4.  The  sinner  liaih  angered  the  Lord.  Let  no 
one  congratulate  the  man,  that  prospers  in  his  way,  to  whose 
sins  no  avenger  is  nigh,  and  an  approver  is  by.  This  is  the 
greater  anger  of  the  Lord.  For  the  sinner  hath  angered  the 
Lord,  that  he  should  suffer  these  things,  that  is,  should'  not 
suffer  the  scourging  of  correction.  The  sinner  hath  angered 
the  Lord:  according  to  the  multitude  of  His  anger  He  uill 
not  search  it  out.  Great  is  His  anger,  when  He  searcheth 
not  out,  when  He  as  it  were  forgetteth  and  marketh  not  sin, 
and  by  fraud  and  wickedness  man  attains  to  riches  and 
honours  :  which  will  especially  be  the  case  in  that  Antichrist, 


86     Antichrist,  losing  sight  of  God,  seeks  fame  by  evil  arts. 

Psalm  wlio  will  seem  to  men  blessed  to  that  degree,  that  he  will  even 
^-     be  thought  God.     But  how  great  this  anger  of  God  is,  we 
are  taught  by  what  follows. 

23.  God  is  not  in  his  sight,  (ver.  5.)  his  nays  are  polluted 
in  all  time.  He  that  knows  what  in  the  soul  gives  joy  and 
gladness,  knows  how  great  an  ill  it  is  to  be  abandoned  by  the 
light  of  truth  :  since  a  great  ill  do  men  reckon  the  blindness 
of  their  bodily  eyes,  whereby  this  light  is  withdrawn.  How 
great  then  the  punishment  he  endures,  who  through  the  pros- 
perous issue  of  his  sins  is  brought  to  that  pass,  that  God  is 
not  in  his  sight,  and  that  his  ways  are  polluted  in  all  time, 
that  is,  his  thoughts  and  counsels  are  unclean?  Thy  judg- 
ments are  taken  a  ic  ay  from  his  face.  For  the  mind  conscious 
of  evil,  whilst  it  seems  to  itself  to  suffer  no  punishment, 
believes  that  God  doth  not  judge,  and  so  are  God's  judgments 
taken  away  from  its  face ;  while  this  very  thing  is  great  con- 
demnation. And  he  shall  have  dominion  over  all  his 
enemies.  For  so  is  il  delivered,  thai  he  will  overcome  all 
kings,  and  alone  obtain  the  kingdom  ;  since  too  according 
2Thess.  to  the  Apostle,  who  preaches  concerning  him,  He  shall  sit 
'  '  in  the  temple  of  God,  exalting  himself  above  all  that  is  icor- 
shipped  and  that  is  called  God. 

24.  And  seeing  that  being  delivered  over  to  the  lust  of 
> ultimo. his  own  heart,  and  predestinated  to  extreme'  condemnation, 
he  is  to  come,  by  wicked  arts,  to  that  vain  and  empty  height 
and  rule;  therefore  it  follows,  (ver.  6.)  For  he  hath  said  in 
his  heart,  I  shall  not  move  from  generation  to  generation 
nithout  evil:  that  is,  my  fame  and  my  name  will  not  pass 
from  this  generation  to  the  generation  of  posterity,  unless  by 
evil  arts  I  acquire  so  lofty  a  ]3rincipality,  that  posterity 
cannot  be  silent  concerning  it.  For  a  mind  abandoned  and 
void  of  good  arts,  and  estranged  from  the  light  of  righteous- 
ness, by  bad  arts  devises  a  passage  for  itself  to  a  fame  so 
lasting,  as  is  celebrated  even  in  posterity.  And  they  that 
cannot  be  know^n  for  good,  desire  that  men  should  speak  of 
them  even  for  ill,  provided  that  their  name  spread  far  and 
wide.  And  this  I  think  is  here  meant,  /  shall  not  move 
from  generation  to  generation  without  evil.  There  is  too 
another   interpretation,   if  a    mind    vain    and    full    of  error 


Mmjical  arts  for  heaiien.     Ecil  toil,     Ill-ijottai  riches.      87 

supposes  that  it  cannot  come  from  the  mortal  generation  to  Ver. 
the  generation  of  eternity,  but  by  bad  arts:    which  indeed 


was  also  reported  of  Simon,  when  he  thought  that  he  would  9. 
gain   heaven   by   wicked    arts,    and    pass   from    the    human 
generation  to  the  generation  divine  by  magic.     Where  then 
is  the  wonder,  if  that  man  of  sin  too,  who  is  to  fill  up  all  the 
wickedness  and  ungodliness,  which  all  false  prophets  have 
begun,  and  to  do  such  great  signs ;  that,  if  it  uere  possible,  Mat.24, 
lie  should  deceive  the  very  elect,  shall  say  in  his  heart,  I  shall^^' 
not  move  from  generation  to  generation  withont  ecil  ? 

Ver.  7.  Whose  mouth  is  full  of  cursing  and  bitterness  and 
deceit.  For  it  is  a  great  curse,  to  seek  heaven  by  such  abo- 
minable arts,  and  to  get  together  such  earnings  for  flcquuing 
the  eternal  seat.  But  of  this  cursing  his  mouth  is  full.  For 
this  desire  shall  not  take  effect,  but  within  his  mouth  only 
will  avail  to  destroy  him,  who  dared  promise  himself  such 
things  with  bitterness  and  deceit,  that  is,  with  anger  and 
insidiousness,  whereby  he  is  to  bring  over  the  multitude  to 
his  side.  Under  his  tongue  is  toil  and  grief.  Nothing  is 
more  toilsome  than  unrighteousness  and  ungodliness  :  upon 
which  toil  follows  grief;  for  that  the  toil  is  not  only  without 
fruit,  but  even  unto  destruction.  Which  toil  and  grief  refers 
to  that  which  he  hath  saifl  in  his  heart,  I  shall  not  be  moved 
from  generation  to  generation  without  evil.  And  therefore, 
under  his  tongue,  not  on  his  tongue,  because  he  will  devise 
these  things  in  silence,  and  to  men  will  speak  other  things, 
that  he  may  appear  good  and  just,  and  a  son  of  God. 

26.  Ver.  8.  He  lieth  in  ambush  uith  the  rich.  What 
rich,  but  those  whom  he  will  load  with  this  world's  gifts  ? 
And  he  is  therefore  said  to  lie  in  ambush  with  them,  because 
he  will  display  their  false  happiness  to  deceive  men  ;  who, 
when  with  a  perverted  will  they  desire  to  be  such  as  they, 
and  seek  not  the  good  things  eternal,  will  fall  into  his  snares. 
That  in  the  dark  he  may  kill  the  innocent.  In  the  dark\  I '  inoc- 
suppose,  is  said,  where  it  is  not  easily  understood  what 
should  be  sought,  or  what  avoided.  Now  to  kill  the  inno- 
cent, is  of  an  innocent  to  make  one  guilty. 

27.  His  eyes  look  against  the  poor,  for  he  is  chicfjy  to 
persecute  the  righteous,  of  whom  it  is  said,  Blessed  are  I  lie  Matt.  5, 
poor  in  spirit,  for  theirs  is  the  kingdom  of  heaven,  (ver.  if.) 


88         Violence  and  craft  of  Antichrist ;  mccess  his  ruin. 

Psalm  He  Heth  in  wait  in  a  secret  place,  as  a  lion  in  his  den.     By 
a  lion  in  a  den,  he  means  one,  in  whom  both  violence  and 


deceit  will  work.  For  the  first  persecution  of  the  Church  was 
violent,  when  by  proscriptions,  by  torments,  by  murders,  the 
Christians  were  compelled  to  sacrifice:  another  persecution 
is  crafty,  which  is  now  conducted  by  heretics  of  any  kind  and 
false  brethren  :  there  remains  a  third,  which  is  to  come  by 
Antichrist,  than  which  there  is  nothing  more  perilous ;  for  it 
will  be  at  once  violent  and  crafty.  Violence  he  will  exert  in 
empire,  craft  in  miracles.  To  the  violence,  the  word  lion  re- 
fers ;  to  craft,  the  words  in  his  den.  And  these  are  again  re- 
peated with  a  change  of  order.  He  Heth  in  wait,  he  says, 
that  he  may  catch  the  poor  ;  this  hath  reference  to  craft: 
but  what  follows,  To  catch  the  poor  whilst  he  draweth  him,  is 
put  to  the  score  of  violence.  For  draweth  means,  he  bringeth 
him  to  himself  by  violence,  by  whatever  tortures  he  can. 

28.  Again,  the  two  which  follow  are  the  same.  Ver.  10. 
In  his  snare  he  will  humble  him,  is  craft.  He  shall 
decline  and  fall,  ivhilst  he  shall  have  domination  over 
the  poor,  is  violence.  For  a  snare  naturally  points  to  lying 
in  wait:  but  domination  most  openly  conveys  the  idea  of 
terror.  And  well  does  he  say,  He  tcill  humble  him  in  his 
snare.  For  Avhen  he  shall  begin  to  do  those  signs,  the  more 
wonderful  they  shall  appear  to  men,  the  more  those  Saints 
that  shall  be  then  will  be  despised, and, asitwere,setat  nought: 
he,  whom  they  shall  resist  by  righteousness  and  innocence, 
shall  seem  to  overcome  by  the  marvels  that  he  does.  But 
he  shall  decline  and  fall,  whilst  he  shall  have  domination 
over  the  poor;  that  is,  whilst  he  shall  inflict  whatsoever 
punishments  he  will  upon  the  servants  of  God  that  resist 
him. 

29.  But  how  shall  he  decline,  and  fall  ?  (ver.  11.)  For  he 
hath  saidin  his  heart,  God  hath  forgotten ;  He  turneth  away 
His  face,  that  He  see  not  unto  the  end.  This  is  declining, 
and  the  most  wretched  fall,  while  the  mind  of  a  man  prospers 
as  it  were  in  its  iniquities,  and  thinks  that  it  is  spared;  when 
it  is  being  blinded,  and  kept  for  an  extreme  and  timely 
vengeance:  of  which  the  Psalmist  now  speaks:  (ver.  1'2.)  Arise, 
O  Lord  God,  let  Thine  hand  be  exalted:     that  is,  let  Thy 

Ps.9,19. power  be  made  manifest.     Now  he  had  said  above,  Arise,  O 


Vain  thoughts  of  men  that  God  loill  nut  avenge.  89 

Lord,  let  not  man  prevail,  let  the  heathen  he  judged  in  Thy  Ver. 

sight :  that  is,  in  secret,  \s  here  God  alone  seeth.     This  comes  '- — 

to  pass,  when  the  ungodly  have  arrived  at  what  seems  great 
happiness  to  men :  over  whom  is  placed  a  lawgiver,  such  as 
they  had  deserved  to  have  of  whom  it  is  said,  Place  a  law-^s.9,20. 
giver  over  them,  O  Lord,  let  the  heathen  know  that  they  are 
men.  But  now  after  that  hidden  punishment  and  vengeance 
it  is  said.  Arise,  O  Lord  God,  let  Thine  hand  be  exalted ; 
not  of  course  in  secret,  but  now  in  glory  most  manifest.  That 
Thou  forget  not  the  poor  unto  the  end ;  that  is,  as  the  un- 
godly think,  who  say,  God  hath  forgotten,  Lie  turneth  away 
His  face,  that  LLe  should  not  see  unto  the  end.  Now  they 
deny  that  God  seeth  unto  the  end,  who  say  that  He  caretli 
not  for  things  human  and  earthly,  for  the  earth  is  as  it  were 
the  end  of  things;  in  that  it  is  the  last  element,  in  which  men 
labour  in  most  orderly  sort,  but  they  cannot  see  the  order  of 
their  labours,  which  specially  belongs  to  the  hidden  things  of 
the  Son.  The  Church  then  labouring  in  such  times,  like  a  Matt.  8, 
ship  in  great  waves  and  tempests,  awaketh  the  Lord  as  if  He  " 

were  sleeping,  that  He  should  command  the  winds,  and  calm 
should  be  restored.  He  says  therefore,  Arise,  O  Lord  God, 
let  Thine  hand  he  exalted,  that  Thou  forget  not  the  poor 
nnto  the  end. 

30.  Accordingly  understanding  now  the  manifestjudgment, 
and  in  exultation  at  it,  they  say,  (ver.  13.)  Wherefore  hath 
the  ungodly  angered  God'?  that  is,  what  hath  it  profited  him 
to  do  so  great  evil  ?  For  he  said  in  his  heart.  He  will  not 
require  it.  Then  follows,  (ver.  14.)  For  Thou  seest  toil  and 
con siderest  anger,  to  deliver  them  into  Thine  hands.  This  sen- 
tence looks  for  distinct  explanation,  wherein  if  there  shall  be 
error  it  becomes  obscure.  For  thus  has  the  ungodly  said  in 
his  heart,  God  will  not  require  it,  as  though  God  regarded  toil 
and  anger,  to  deliver  them  into  His  hands;  that  is,  as  though 
He  feared  toil  and  anger,  and  for  this  reason  would  spare 
them,  lest  their  punishment  be  too  burdensome  to  Him,  or  lest 
He  should  be  disturbed  by  the  storm  of  anger :  as  men  generally 
act,  excusing  themselves  of  vengeance,  to  avoid  toil  or  anger. 

31.  The  poor  hath  been  left  unto  Thee.  For  therefore 
is  he  poor,  that  is,  hath  despised  all  the  temporal  goods  of 
this  world,  that  Thou  only  mayest  be  his  hope.      Thou  tvilt 


90  God  a  Father  to  the  icorhVs  orphans.   He  '  hcari  man's  lunging. 

Psalm  be  a  helper  to  the  orphan,  that  is,  to  him  to  whom  his  father 

^         this  world,  by  whom  he  was  born  after  the  flesh,  dies,  and 

Gal.  6    who  can  already  say,  The  world  hath  been  crucified  unto  me, 

!*•        and  I  unto  the  world.     For  of  such  orphans  God  becomes 

the  Father.     The  Lord  teaches  us  in  truth  that  His  disciples 

Matt,     do  become  orphans,  to  whom  He  saith.  Call  no  man  father 

23,  9.     Q^  earth.     Of  which  He  first  Himself  gave  an  example  in 

Matt,     saying.  Who  is  my  motherland  who  my  brethren'^    Whence 

'    ^"   some  most  mischievous  heretics  would  assert  that  He  had 

no  mother ;   and  they  do  not  see  that  it  follows  from  this,  if 

they  pay  attention    to    these   words,   that  neither  had   His 

disciples  fathers.     For  as  He  said,  Who  is  my  mother?    so 

He  taught  them,  when  He  said,  Call  no  man  your  father  on 

earth. 

32.  Ver.  15.  Break  the  arm  of  the  sinner  and  of  the 
malicious;  of  him,  namely,  of  whom  it  was  said  above,  He 
shall  have  dominion  over  all  his  enemies.  He  called  his 
power  then,  his  arm;  to  which  Christ's  power  is  opposed, 
of  which  it  is  said.  Arise,  0  Lord  God,  let  Thine  hand  be  ex- 
alted. His  faiUt  shall  be  required,  and  he  shall  not  he  found 
because  of  it" ;  that  is,  he  shall  be  judged  for  his  sins,  and 
himself  shall  perish  because  of  his  sin.  After  this,  what 
wonder  if  there  follow,  (ver.  16.)  The  Lord  shall  reign  for 
ever  and  world  without  end;  ye  heathen  shall  perish  out  of 
His  earth  ?    He  uses  heathen  for  sinners  and  ungodly. 

33.  Ver.  17.  The  Lord  hath  heard  the  longing  of  the 
poor:  that  longing  wherewith  they  were  burning,  when  in 
the  straits  and  tribulations  of  this  world  they  desired  the 
day  of  the  Lord.  Thine  ear  hath  heard  the  pjreparation  of 
their  heart.     Tliis  is  the  preparation  of  the  heart,  of  which 

Ps.  57,  it  is  sung  in  another  Psalm,  3Iy  heart  is  prepared,  0  God, 
Rom  8  ^^y  '^^"^^  ^*  prepared:  of  which  the  Apostle  says.  But  if  we 
26.  '  hope  for  what  we  see  not,  ice  do  with  patience  tvait  for  it. 
Now,  by  the  ear  of  God,  we  ought,  according  to  a  general 
rule  of  iuterpretation,  to  understand  not  a  bodily  member,  but 
the  power  whereby  He  hcarelli ;  and  so,  (not  to  repeat  this 
often,)  by  whatever  members  of  His  are  mentioned,  which  in 
us  are    visible  and   bodily,  must  be   understood  powers  of 

•■>  LXX.  var.  lect.  3/ awr«», '  iecawse  part  of  the  text,  as  !«orae  Mss,  are 
of  it,'  these  words  should  he  marked  as     pointed. 


Open  judgment  fur  the  humble^  by  the  Son  of  God  or  of  David.  91 

operation.     For  we  must  not  suppose  it  any  thing  bodilv,  Ver. 
in  that'  the  Lord  God  hears  not  the  sound  of  the  voice,  but — i^^— 
the  preparation  of  the  heart.  <  where- 

34.  Ver.    18.  To  Judge  for  the   orphan  and  the  humble  :'"'^^^'' 
that  is,  not  for  him  who  is  conformed  to   this  world,  nor  for 

the  proud.  For  it  is  one  thing  to  judge  the  orphan,  another 
to  judge  for  the  orphan.  He  judges  the  orphan  even,  who 
condemns  him;  but  he  judges  for  the  oiphan,  who  delivers 
sentence  for  him.  That  man  add  not  further  to  magnify 
himself  upon  earth.  For  they  are  men,  of  whom  it  was  said, 
Place  a  lawgiver  over  tliem,  O  Lord:  let  the  heathen  know Ps.9 ^20. 
that  they  are  men.  But  he  too,  who  in  this  same  passage  is 
understood  to  be  placed  over  them,  will  be  man,  of  whom  it  is 
now  said,  That  man  add  not  further  to  magnify  himself  upon 
earth:  namely,  when  the  Son  of  Man  shall  come  to  judge  for 
the  orphan,  who  hath  put  off  from  himself  the  old  man,  and 
thus,  as  it  were,  buried  his  father. 

35.  After  the  hidden  things  then  of  the  Son,  of  which,  in 
this  Psalm,  many  things  have  been  said,  will  come  the  mani- 
fest things  of  the  Son,  of  which  a  little  has  been  now  said  at 
the  end  of  the  same  Psalm.  But  the  title  is  given  from  the 
foi-mer,  which  here  occupy  the  larger  portion.  Indeed,  the 
very  day  of  the  Lord's  advent  may  be  rightly  numbered 
among  the  hidden  things  of  the  Son,  although  the  very 
presence  of  tlie  Lord  itself  will  be  manifest.  For  of  that  day  P.lark 
it  is  said,  that  no  man  knoweth  it,  neither  angels,  nor  powers,  '^'  ^^* 
nor  the  Son  of  man.     What  then  so  hidden,  as  that   which 

is  said  to  be  hidden  even  to  the  Judge  Himself,  not  as  regards     ' 
knowledge,   but    disclosure  ?      But    concerning   the    hidden 
things  of  the  Son,  even  if  any  one  would  not  wish  to  under- 
stand the  Son  of  God,  but  of  David  himself,  to  whose  name 
the  whole  Psalter  is  attributed,  for  the  Psalms  we  know  are 
called  the  Psalms  of  David,  let  him  give  ear  to  those  words 
in  which  it  is  said  to  the  Lord,  Have  mercy  on  us,  0  Soti  of  Msitt. 
David:  and  so  even  in  this  manner  let  him  understand  the^  '     ' 
same  Lord  Christ,  concerning  Whose  hidden  things  is  the 
inscription  of  this  Psalm.     For  so  likewise  is  it  said  by  the 
Angel:   God  shall  give  unto  Him  the  throne  of  His  father  ^-^^^  if 
David.     Nor   to   this    understanding  of  it  is  the  sentence   " 
opposed  in  which  the  same  Lord  asks  of  the  Jews,  If  Christ 


92  David's  Son  his  Lord.     Christ  the  Mountain. 

PsAi.M  be  the  Son  of  David,  how  then  doth  he  in  spirit  call  Him 
Lord,  saying,  The  Lord  said  unto  my  Lord,  Sit  Tltoii  on  my 


Mat. 22, 

43.44.  right  hand,  until  I  put  Thine  enemies  under  Thy  feet.  For 
il  was  said  to  the  unskilled,  who  although  they  looked  for 
Christ's  coming,  yet  expected  Him  as  man,  not  as  the 
Power  and  Wisdom  of  God.  He  teacheth  then,  in  that 
place,  the  most  true  and  pure  faith,  that  He  is  both  the  Lord 

John  1,  of  king  David,  in  that  He  is  the  Word  in  the  beginning, 
God  with  God,  by  Wliich  all  things  were  made;  and  Son,  in 
that  He  was  made  to  him  of  the  seed  of  David  according  to 

Rom.  1,  the  flesh.  For  He  doth  not  say,  Christ  is  not  David's 
Son,  but  if  ye  already  liold  that  He  is  his  Son,  learn  how 
He  is  his  Lord  :  and  do  not  hold  in  respect  of  Christ  that 
He  is  the  Son  of  Man,  for  so  is  He  David's  Son  ;  and  leave 
out  that  He  is  the  Son  of  God,  for  so  is  He  David's  liord. 


at.x.  PSALM  XL 

To  the  end,  a  Psalm  of  David  himself. 

1.  This  title  does  not  require  a  fresh  consideration:  for 

See  on    the  meaning  of,  to  the   end,  has   already  been  sufliciently 

handled.     Let  us  then  look  to  the  text  itself  of  the  Psalm, 

'Dona-  which  to  me  appears  to  be  sung  against  the  heretics ',  who, 

by   rehearsing  and   exaggerating   the    sins  of  many  in   the 

Church,  as   if  either  all  or  the  majority  among  themselves 

were  righteous,  strive  to  turn  and  snatch  us  away  from  the 

breasts   of  the    one    True   Mother   Church :    affirming  that 

Christ  is  with  them,  and   warning  us  as  if  with  piety  and 

earnestness,  that  by  passing  over  to  them  we  may  go  over  to 

Christ,  Whom  they  falsely  declare  they  have.     Now  it  is 

known  that  in  prophecy  Christ,  among  the  many  names  in 

See  on    which  notice  of  Him  is  conveyed  in  allegory,  is  also  called 

^•^'   "a  mountain.     We  must  accordingly  answer  these  people  and 

say,  (ver.  L)  /  trust  in  the  Lord:  how  say  ye  to  my  soul, 

Remove  into  the  mountains  as  a  sparroti'Y    I  keep  to  one 

mountain  wherein  I  trust,  how  say  ye  that  I   should  pass 

over  to  you,  as  if  there  were  many  Christs  ?    Or  if  through 

pride  you  say  that  you  are  mountains,  I  had  indeed  need  to 

be  a  sparrow  winged  with  the  powers  and  commandments 


Call  to  false  mountains.    Tlie  Moon  a  type  of  the  Church.    93 

of  God:    but  these  very  things  hinder  my  flying  to  these  Ver.  2. 
mountains,  and  placing  my  trust  in  proud  men.     I  have  a 
house  where  I  may  rest,  in  that  I  trust  in  the  Lord.    For 
even  tlie  sparrow  haiJi  found  her  a  house,  and,  The  LordPs.84,3. 
hath  become  a  refuge  to  the  poor.     Let  us  say  then  with  all    ^*  ' 
confidence,  lest  while   we    seek   Christ  among  heretics   we 
lose   Him,   Tn  the  Lord  I  trust :  how  say  ye   to  my  soul, 
Remove  into  the  mountains  as  a  sparrow  ? 

2.  Ver,  2.  For,  lo,  sinners  have  bent  the  bow,  they  have 
prepared  their  arrows  in  the  quiver,  that  they  may  in  the 
obscure  moon  shoot  ot  the  upright  in  heart.  These  be  the 
terrors  of  those  who  threaten  us  as  touching  sinners,  that  we 
may  pass  over  to  them  as  the  righteous.  Lo,  they  say,  tlie 
sinners  have  bent  the  bow:  the  Scriptures,  I  suppose,  by 
carnal  interpretation  of  which  they  emit  envenomed  sen- 
tences from  them.  They  have  prepared  their  arroivs  in  the 
quiver:  the  same  words  that  is,  which  they  will  shoot  out  on 
the  authority  of  Scripture,  they  have  prepared  in  the  secret 
place  of  the  heart.  Tliat  they  may  i)i  the  obscure  moon 
shoot  at  the  upright  in  heart:  that  when  they  see,  from  the 
Church's  light  being  obsciued  by  the  multitude  of  the  un- 
learned and  the  carnal,  that  they  cannot  be  convicted,  they 
may  corrupt  good  manners  by  evil  communications.  But  i  Cor. 
against  all  these  teirors  we  must  say,  In  the  Lord  I  trust.  ' 

3.  Now  T  remember  that  I  promised  to  consider  in  this 
Psalm  with  what  suitableness  the  moon  signifies  the  Church. 
There  are  two  probable  opinions  concerning  the  moon  :  butpP''^ 
of  these  which  is  the  true,  I  suppose  it  either  impossible  or 
very  difficult  for  a  man  to  decide.     For  when  we  ask  whence 

the  moon  has  her  light,  some  say  that  it  is  her  own,  but 
that  of  her  globe  half  is  bright,  and  half  dark:  and  when  she 
revolves  in  her  own  orbit,  that  part  wherein  she  is  bright 
gradually  turns  towards  the  earth,  so  as  that  it  may  be 
seen  by  us ;  and  that  therefore  at  first  her  appearance  is  as 
if  she  were  horned.  For  if  you  make  a  ball  half  white  and 
half  dark;  if  you  have  the  dark  part  before  your  eyes,  you 
see  none  of  the  white:  and  when  you  begin  turning  that 
white  part  to  your  eyes,  if  you  do  it  gradually,  at  first  you 
will  see  horns  of  whiteness;  afterwards  it  increases  gradually, 
until  the  whole  white  part  is  brought  opposite  to  the  eye. 


94      The  Church  part  light,  part  dark — lighted  hrj  the  Sun. 
Psalm  and  none  of  the  other  dark  part  is  visible :  but  if  you  con- 

"V"  T 

— — —  tinue  still  gradually  turning,  the  darkness  begms  to  appear 
and  the  whiteness  to  diminish,  until  it  returns  again  to 
horns,  and  is  at  last  wholly  removed  from  the  eye,  and  again 
that  dark  part  alone  can  be  seen,  which  they  say  takes  place, 
when  the  light  of  the  moon  seems  to  increase  up  to  the 
fifteenth  day,  and  again  diminishes  up  to  the  thirtieth,  and 
returns  to  horns,  until  no  light  at  all  appears  in  it.  Ac- 
cording to  this  opinion  the  moon  in  allegory  signifies  the 
Church,  because  in  its  spiritual  part  the  Church  is  bright, 
but  in  its  carnal  part  is  dark :  and  sometimes  the  spiritual 
part  is  seen  by  good  works,  but  sometimes  it  lies  hid  in  the 
conscience,  and  is  known  to  God  alone,  since  in  the  body 
alone  is  it  seen  by  men.  As  happens,  when  we  pray  in 
heart,  and  as  it  were  seem  to  be  doing  nothing,  whilst  we 
are  enjoined  to  have  our  hearts  upward,  not  to  the  earth,  but 
toward  the  Lord.  But  others  say  that  the  moon  has  no  light 
of  her  own,  but  is  lighted  by  the  sun:  but  that  when  she  is 
with  it,  she  keeps  that  part  in  which  she  is  not  lighted 
towards  us,  and  therefore  there  is  no  light  visible  in  her: 
but  when  she  begins  to  recede  from  the  sun,  she  is 
lighted  in  that  part  also,  which  is  towards  the  earth ; 
and  that  she  necessarily  begins  with  horns,  until  on  the 
fifteenth  day  she  becomes  opposite  the  sun  ;  (for  then  she 
rises  when  the  sun  sets,  so  that  whosoever  shall  observe  the 
sun  setting,  if  he  turn  to  the  east  as  he  first  loses  sight  of  it, 
may  see  the  moon  rising;)  and  thenceforward  when  she 
begins  to  approach  him  on  the  other  side,  she  turns  towards 
us  that  part,  in  which  she  is  not  lighted,  till  she  returns  to 
horns,  and  afterwards  altogether  vanishes:  because  then  the 
part  which  is  lighted  is  on  high  towards  the  heaven,  but 
towards  the  earth  the  part  which  the  sun  cannot  irradiate. 
Therefore  according  to  this  opinion  also  the  moon  is  under- 
stood to  be  the  Church,  because  she  has  no  light  of  her  own, 
but   is  lighted  by  the  only-begotten  Son  of  God,  Who  in 

Mai.  4,  many  places  of  holy  Scripture  is  allegorically  called  the  Sun. 

2.i<^c.    Whom  certain  heretics  being  ignorant  of,  and  not  able  to 

chces  discern  Him,  endeavour  to  turn  away  the  minds  of  the 
simple  to  this  corporeal  and  visible  sun,  which  is  the  com- 
mon light  of  the  flesh  of  men  and  flies,  and  some  they  do 


The  Moon  ivanes  to  be  reneived.     The  Church  tchen  obscured.   95 

pervert,  who  as  long  as  they  cannot  behold  with  the  mind  the  Veb. 
inner  light  of  truth,  will  not  be  content  with  the  simple  ^' 
Catholic  faith  ;  which  is  the  only  safety  to  babes,  and  by 
which  milk  alone  they  can  arrive  in  assured  strength  at  the 
firm  support  of  more  solid  food.  Whichever  then  of  these 
two  opinions  be  the  true,  the  moon  in  allegory  is  fitly  under- 
stood as  the  Church.  Or  if  in  such  difficulties  as  these, 
troublesome  rather  than  edifying,  there  be  either  no  satis- 
faction or  no  leisure  to  exercise  the  mind,  or  if  the  mind 
itself  be  not  capable  of  it,  it  is  sufficient  to  regard  the  moon 
with  ordinary'  eyes,  and  not  to  seek  out  obscure  causes,  but'  popu- 
with  all  men  to  perceive  her  increasings  and  fulnesses  and 
wanings ;  and  if  she  v.anes  to  the  end  that  she  may  be 
renewed,  even  to  this  rude  multitude  she  sets  forth  the  image 
of  the  Churcl),  in  which  the  resurrection  of  the  dead  is 
believed. 

4.  Next  we  must  enquire,  what  in  this  Psalm  is  meant  by, 
tlte  obscure  niooji,  in  which  sinners  have  prepared  to  shoot  at 
the  upright  in  heart.''  For  not  in  one  way  only  may  the  moon 
be  said  to  be  obscure :  for  when  her  monthly  course  is 
finished,  and  when  her  brightness  is  interrupted  by  a  cloud, 
and  when  she  is  eclipsed  at  the  full,  the  moon  may  be  called 
obscure.  It  may  then  be  understood  first  of  the  persecutors 
of  the  Martyrs,  for  that  they  wished  in  the  obscure  moon  to 
shoot  at  the  upright  in  heart ;  whether  it  be  yet  in  the  time 
of  the  Church's  youth,  because  she  had  not  yet  shone  forth 
in  greatness  on  the  earth,  and  conquered  the  darkness  of 
heathen  superstitions;  or  by  the  tongues  of  blasphemers  and 
such  as  defame  the  Christian  name,  when  the  earth  was  as  it 
were  beclouded,  the  moon,  that  is,  the  Church,  could  not 
be  clearly  seen  ;  or  when  by  the  slaughter  of  the  Martyrs 
themselves  and  so  great  effusion  of  blood,  as  by  that  eclipse 
and  obscuration,  wherein  the  moon  seems  to  exhibit  a 
bloody  face,  the  weak  were  deterred  from  the  Christian  name; 
in  which  terror  sinners  shot  out  words  crafty  and  sacrilegious 
to  pervert  even  the  upright  in  heart.  And  secondly,  it  can 
be  understood  of  these  sinners,  whom  the  Church  contains, 
because  at  that  time,  taking  the  opportunity  of  this  moon's 
obscurity,  they  committed  many  crimes,  which  are  now 
tauntingly    objected    to    us    by  the   heretics,  whereas   their 


96  Donatists  trust  in  man,  hat  claim  sanctity  fahdy. 

Psalm  founders  are  said  to  have  been  guilty  of  them'".     But  how- 

..■^^  soever  that  be  which  -^as  done  in  the  obscure  moon,  now 

that  the  Catholic  name  is  spread  and  celebrated  throughout 

the  whole  world,  what  concern  of  mine  is  it  to  be  disturbed  by 

things  unknown  ?     I'or  in  the  Lord  I  trust ;    nor  do  T  listen 

to  them  that  say  to  my  sovd,  Remove  into  the  mountains  as 

a  sparroif.    For,  lo, sinners  have  bent  the  bow,  that  the;;  may 

in  the  obscure  moon  shoot  at  the  upright  in  heart.     Or  if  the 

'soOxf. moon  seem  even'  now  obscure  to  them,  because  they  would 

'^^^'      malic  it  uncertain  which  is  the  Catholic  Church,  and  they  strive 

to  convict  her  by  the  sins  of  those  many  carnal  men  whom  she 

contains ;  what  concern  is  this  to  him,  who  says  in  truth.  In 

the  Lord  I  trust  ?    By  which  word  every  one  shews  that  he 

is  himself  wheat,  and  endures  the  chaff  with  patience  unto 

the  time  of  winnowing. 

5.  In  the  Lord,  therefore,  /  trust.  Let  them  fear  who 
trust  in  man,  and  cannot  deny  that  they  are  of  man's  party, 
by  whose  grey  hairs  they  swear ;  and  when  in  conversation 
it  is  demanded  of  them,  of  what  communion  they  are,  unless 
they  say  that  they  are  of  his  party,  they  cannot  be  recognised. 
Tell  me,  what  do  they  do,  when  the  so  numberless  and  daily 
sins  and  crimes  of  those,  of  whom  that  society  is  full,  are 
recounted  to  them  ?  Can  they  say.  In  the  Lord  I  trust ; 
how  say  ye  to  my  soul,  Remove  into  the  mountains  as  a 
sparrow  ?  For  they  do  not  trust  in  the  Lord,  who  say  that 
the  Sacraments  are  then  holy,  if  they  be  administered  by 
holy  men.  Accordingly  when  it  is  demanded  of  them,  who 
are  holy,  they  are  ashamed  to  say.  We  are.  Moreover  if 
they  are  not  ashamed  to  say  so,  the  hearers  are  ashamed  for 
them.  So  then  they  force  those  who  receive  the  Sacraments 
Jer.  17,  to  put  their  hope  in  man,  whose  heart  they  cannot  see.  And 
^'  cursed  is  every  one  that  putt  el  h  his  hope  in  man.     For  what 

is  it  to  say.  What  /  give  is  holy,  but.  Put  your  hope  in  me  ? 
What  if  you  arc  not  holy  ?    Or  shew  your  heart.     But  if  you 
cannot  do  this,  how  shall  I  see  that  you  are  holy  I    Or  per- 
^,«'t-7,haps  you  will  say  that  it  is  written.  Ye  shall  know  them  by 

^  He  alludes  to  the  charge  of  having  lie  says,   'that  those   were  rather  the 

surrendered   the    Holy    Scriptures    al-  betrayers,  who  condemned  L'fficilianus 

leged  by  the  Donatists  as  the  ground  (Bp.  of  Carthage)  and  his  companions 

of  their  separation.    See  Ep.  76.  §.  2.  on  a  false  charge  of  betrayal;'  referring 

and  105.  §.2.  '  We  would  prove  to  you,'  to  the  JVIunicipal  records.  Ben. 


Catholics  receive  the  Sacraments  from  God,  not  from  men.    97 

their   works  ?    I    see    indeed   marvellous   works,  the   daily  Ver.  8. 
violences   of    the    Circumcelliones,    with    the   bishops    and 
presbyters  for  their  leaders,  flyinj^  about  in  every  direction, 
and  calling  their  terrible  clubs  '  Israels  ;'    which  men  now 
living  daily  see  and  feel.     But  for  the  times  of  Macarius", 
respecting   which    they  raise    an    invidious  cry',  most  menidequi- 
have  not  seen  them,  and  no  one  sees  them  now :    and  any  ^il^m^fol 
Catholic  who   saw  them    could  say,  if  he  wished    to  be    aciunt. 
servant    of  God,  In  the  Lord  I    trust.     Which  indeed  he 
says  now,  when  he  sees  many  things  in  the  Church  which 
he  would  not,  who  perceives  that  he  as  yet  swims  within 
those  nets  full  of  fish   good  and  bad,  until  all  arrive  at  the  Mat,i3, 
end  of  the  sea,  where  the  bad  are  separated  from  the  good. 
But  these,  what  do  they  answer,  if  he  whom  they  baptize 
say  to  one  of  them,  How  would  you  have  me  feel  confidence  ? 
For  if  it  be  the  desert  of  both  the  giver  and  the  receiver,  be 
it  of  God  the  giver  and  of  my  conscience  the  receiver :    for 
these  two.  His  goodness  and  my  own  faith,  are  not  doubtful 
to  me.     Why  do  you  interpose  yourself,  of  whom  I  can  know 
nothiug  certain  ?  Allow  me  to  say,  ///  Hie  Lord  1  trust.     For 
if  I  trust  in  you,  how  can  I  trust  that  you  have  done  no  evil 
this  night  ?    Lastly,  if  you  would  have  me  believe  you,  can 
I  do  more  than  believe  respecting  yourself?  How  then  can  I 
trust  in  those  with  whom  you  communicated  yesterday,  and 
communicate  to-day,  and  will  communicate  to-morrow,  as  to 
whether  even  in  these  three  days  they  have  not  committed 
aught  of  evil  ?    But  if  what  we  do  not  know  defileth  neither 
you  or  me,  what  cause  is  there  for  rebaptizing  those  who 
have  known  nothing  of  the  times  of  the  surrender  of  the  books^^  tradi- 
and  of  the  Macarian  cry  ^  ?     What  cause  that  thou  shouldestajn^jj'i^, 
dare    to    rebaptize    Christians    coming   from    Mesopotamia, 
who  never  even  heard  the  name  of  Csecilianus  and  Donatus, 
and  deny  that  they  are  Christians  ?     But  if  other  men's  sins, 
which  they  know  not  of,  defile  them,  whatever  is  each  day 
committed,  on  your  side,  without  your  knowledge,  makes  you 
guilty,   who    vainly    object    the    imperial    constitutions    to  of  Ho- 
Catholics,  whilst  private  clubs  and  fires  rage  as  they  do  in  """405. 

Ben. 

=■  Of  the  mission    of  Macarius   and     cution,seeS.Optatus,lib.  3.  andS.  Aug. 
Paulus  into  Africa  by  Constans,  abt.     Ep.  44.  &c.  Ben. 
A.D.  348,  and  the  complaint  of  perse-  * 

L  H 


98  Schismatics  mar  God's  ivork.  Christ  used  Judas'  ministry. 

Psalm  your   own    camp.     See    wlicreunto    llioy    have    fallen,    who 
'—  when  they  saw  sinners  in  the  Catholic  Church  could  not  say, 


In  the  Lord  I  trust ;  and  have  placed  their  hope  in  man. 

Which  they  would  most  certainly    say,   if  they  were   not 

themselves,  or  even  if  themselves  were  such  as  they  supposed 

i.  e.  if    them  to  be,  from  whom  with  sacrilegious  pride  they  pretended 

Cadio-   j^i^^^  ^i^g^  wished  to  separate  themselves. 

though       6.  Let  the  Catholic   soul  then  say,  In  the  Lord  I  trust; 

^'  how  say  ye  to  my  soul,  Remove  into  the  mountains  as  a 

sparroiv?    For,  lo,  the  sinners  have  bent  the  bow,  they  have 

prepared  their  arrows  in  the  quiver,  that  they  may  in  the 

obscure  moon  shoot  at  the  upright  in  heart:  and  from  them 

let  her   turn    her  speech  to    the    Lord,    and  say,  (ver.  3.) 

For  they  have  destroyed  what   Thou   hast  perfected.     And 

this   let  her  say   not   against   these    only,   but    against   all 

heretics.     For  they  have  all,  as  far  as  in  them  lies,  destroyed 

Ps. 8,2.the  praise  which  God  hath  perfected  out  of  the  mouth  of 

babes  and  sucklings,  when  they  disturb  the  little  ones  with 

vain  and  scrupulous  questions,  and  suffer  them  not  to  be 

nourished  with  the  milk  of  faith.     As  if  then  it  were  said  to 

this  soul,  why  do  they  say  to  you,  Bem-ove  into  the  mountains 

as  a  sparrow;  why  do  they  frighten  you  with  sinners,  who 

have  bent  the  bow,  to  shoot  in   the   obscure   moon   at  the 

upright  in  heart?    She  answers.  Therefore  it  is  they  frighten 

me,  because  they  have  destroyed  what  Thou  hast  perfected. 

Where  but   in  their  conventicles,   where   they  nourish  not 

with  milk,  but  kill  with  poison  the  babes  and  ignorant  of  the 

interior  light.    But  what  hath  the  Just  done?    If  Macarius,  if 

Caecilianus,  offend  you,  what  hath  Christ  done  to  you,  Who 

Johni4,  said.  My  peace  I  give  unto  you,  My  'peace  I  leave  with  you; 

which  ye  with  your  abominable  dissensions  have  violated? 

What  hath  Christ  done  to  you.?   Who  with  such  exceeding 

Luke22,  patience  endured  His  betrayer,  as  to  give  to  him,  as  to  the 

I  confec-  other  Apostles,  the  first  Eucharist  consecrated  '  with  His  own 

tam.     jhands,  and  blessed  wiih  His  own  mouth.     What  hath  Christ 

John  6   f^owc   to   you.?    Who    sent    this    same    betrayer,   whom    He 

y  called  a  devil,  who    before  betraying  the  Lord  could  not 

6.        'shew  good  faith   even  to  the  Lord's  purse,  with  the  other 

Mat.  10, (jjggjplQg  ^Q  preach  the  kingdom  of  heaven;  that  He  might 

shew  that  the  gifts  of  God    come  to  those  that  with  faith 


God's  Temple  holy.     His  eyes^  open  or  closed,  try  men.      99 

receive  thenij  though  he,  through  whom  they  receive  them,  Veb.  8. 
be  such  as  Judas  was. 

7.  Ver.  4.   The  Lord  is  in  His  holy  temple,  yea  in  such 

wise  as  the  Apostle  saith,  For  the  temple  of  God  is  holy,  ^Cor.s, 
which  temple  ye  are.     Noia  if  any  man  shall  violate  the 
temple  of  God,  him  shall  God  destroy.     He  violateth  the 
temple  of  God,  who  violateth  unity:  for  he  holdeth  not  the  Co\.  2, 
head,  from  tvhich  the  ichole  body  filly  joined  toyether  nnd^^\^ 
compacted  by  that  ivhich  every  joint  supplielh'"  according  toiii. 
the  working  after  the  measure  of  every  part  maketh  increase 
of  the  body  to  the  edifying  of  itself  in  love.     The  Lord  is  in 
this  His  holy  temple;  which  consisteth  of  His  many  mem- 
bers, fuliilling  each  his  own  separate  duties,  by  love  built  up 
into  one  building.     Which  temple  he  violateth,  who  for  the 
sake  of  his  own  preeminence  separateth  himself  from   the 
Catholic  society.      The  Lord  is  in  His  holy  temple;    the 
Lord,  His  seat  is  in  heaven.     If  you  take  heaven  to  be  the 
just  man,  as  you  take  the  earth  to  be  the  sinner,  to  whom  it 
was  said,  Earth   thou  art,  and  unto  earth  shall  thou  go;  Geu.  3, 
the  words.  The  Lord  is  in  His  holy  temple  yon  will  under-  ^^• 
stand  to  be  repeated,  whilst  it  is  said,  The  Lord,  His  seat  is 
in  heaven. 

8.  His  eyes  look   upon   the  poor.     His    to   Whom   the  Ps.  lo, 
poor  man  hath  been  left,  and  Who  hath  been  made  a  refuge  pg  9  9_ 
to  the  poor.     And  therefore  all  the  seditions  and  tumnlts  j^^^.  ^^3^ 
within  these  nets,  until  they  be  drawn  to  shore,  concerning  47. 
which  heretics  upbraid  us  to  their  own  ruin  and  our  cor- 
rection, are  caused  by  those  men,  who  will  not  be  Christ's  poor. 

But  do  they  turn  away  God's  eyes  from  such  as  would  be 
so  ?  For  His  eyes  look  upon  the  poor.  Is  it  to  be  feared 
lest,  in  the  crowd  of  the  rich,  He  may  not  be  able  to  see  the 
few  poor,  whom  He  brings  up  in  safe  keeping  in  the  bosom 
of  the  Catholic  Church  ?  His  eyelids  question  the  sons  of 
men.  Here  by  that  mle  I  would  wish  to  take  the  sons  of 
men^  of  those  that  from  old  men  have  been  regenerated  by 


»  hoc    -raeni    &ip»s   riii    Isrijtja^wy/at.  mindful  of  him;  or  the  son  of  man, 

per  07nnem  tactum  subministrationis.  that  Thou  visitest  him?     And  Ps.  9, 

"  Cf.  S.   Aug.   Ps.  8,  4.  §.  10.  on  20.    §.     19.    on    the    words,    Let  the 

the  words,  What  is  man,  that  Thou  art  heathen  know  that  they  are  men. 

h2 


loo     Rain  of  teaching ,  fruitful  to  righteous,  ensnares  sinners. 

Psalm  faith.  For  these,  by  certain  obscure  passages  of  Scripture,  as  it 
•^^'  were  the  closed  eyes  of  God,  are  exercised  that  they  may 
seek :  and  again,  by  certain  clear  passages,  as  it  were  the 
open  eyes  of  God,  are  enlightened  that  they  may  rejoice. 
And  this  frequent  closing  and  opening  in  the  holy  Books 
are  as  it  were  the  eyelids  of  God ;  which  question,  that  is, 
which  try  the  '  sons  of  men;'  who  are  neither  wearied  with  the 
obscurity  of  the  matter,  but  exercised ;  nor  puffed  up  by 
knowledge,  but  confirmed. 

9.  Ver,  5.  The  Lord  questioneth  the  righteous  and 
ungodly.  Why  then  do  we  fear  lest  the  ungodly  should  be 
any  hurt  to  us,  if  so  be  they  do  with  insincere  heart  share 
the  sacraments  with  us,  seeing  that  He  questionelh  the 
righteous  and  the  ungodly.  But  whoso  loveth  iniquity, 
haleth  his  oivn  soul:  that  is,  not  him  who  believeth  God, 
and  putteth  not  his  hope  in  man,  but  only  his  own  soul  doth 
the  lover  of  iniquity  hurt. 

10.  Ver.  6.  He  shall  rain  snares  upon  the  sinners.  If 
by  clouds  are  understood  prophets  generally,  whether  good 

Mat.2J,or  bad,  who  are  also  called  false  prophets:  false  prophets 
are  so  ordered  by  the  Lord  God,  that  by  them  He  may  rain 
snares  upon  sinners.  For  no  one,  but  the  sinner,  falls  into 
a  following  of  them,  whether  by  way  of  preparation  for  the 
last  punishment,  if  he  shall  choose  to  persevere  in  sin;  or  to 
dissuade  from  pride,  if  in  time  he  shall  come  to  seek  God 
with  a  more  sincere  intent.  But  if  by  clouds  are  understood 
good  and  true  prophets  only  ;  by  these  too  it  is  clear  that 
God   raineth   snares    upon   sinners,   although    by    them    He 

2Cor.2,  watereth  also  the  godly  unto  fruiifulness.  To  .ww<e,  saith  the 
Apostle,  we  are  the  savour  of  life  unto  life;  to  some  the 
savour  of  death  unto  death.  For  not  prophets  only,  but  all 
who  with  the  word  of  God  water  souls,  may  be  called  clouds. 
Who  when  they  are  understood  amiss,  God  raineth  snares  upon 
sinners;  but  when  they  are  understood  aright,  He  maketh 
the  hearts  of  the  godly  and  believing  fruitful.    As,  for  instance, 

Eph.  6,  the  passage,  and  they  two  shall  be  in  one  flesh,  if  one  inter- 
pret it  with   an  eye  to  lust,  He  raineth  a  snare  upon  the 

Eph.  5,  sinner.     But  if  you   understand  it,  as  he  who  says.  But  I 

^^-  speak  concerning  Christ  and  the  Church,  He  raineth  a 
shower  on  the  fertile  soil.     Now  both  are  effected  bv  the 


God  righteous  in  judgment.   The  Moon  jriny  he  the  Synagogue.  101 

same  cloud,  tliat  is,  holy  Scripture.  Again  the  Lord  says,  Veb.  1. 
Not  that  which  goeth  into  your  mouth  defileth  you,  but  that  Mat.is, 
which  cometh  out.  The  sinner  hears  this,  and  makes  ready 
his  palate  for  gluttony:  the  righteous  hears  it,  and  is  guarded 
against  the  superstitious  distinction  in  meats.  Here  then 
also  out  of  the  same  cloud  of  Scripture,  according  to  the 
several  desert  of  each,  upon  the  sinner  the  rain  of  snares, 
upon  the  righteous  the  rain  of  fruitfulness,  is  poured. 

1 1 .  Fire  and  brimstone  and  the  blast  of  the  tempest  is  the 
portion  of  their  cup.  This  is  their  punishment  and  end,  by 
whom  the  name  of  God  is  blasphemed;  that  first  they  should 
be  wasted  bj  the  fire  of  their  own  lusts,  then  by  the  ill  savour 
of  their  evil  deeds  cast  off  from  the  company  of  the  blessed, 
at  last  carried  away  and  overwhelmed  suffer  penalties  unspeak- 
able. For  this  is  the  portion  of  their  cup  :  as  of  the  righteous,  P3.36,8. 
Thy  cup  inebriating  how  excellent  is  it !  for  they  shall  be  ine- 
briated with  the  richness  of  Thine  house.  Now  I  suppose  a  cup 

is  mentioned  for  this  reason,  that  we  should  not  suppose  that 
any  thing  is  done  by  God's  providence,  even  in  the  very 
punishments  of  sinners,  beyond  moderation  and  measure. 
And  therefore  as  if  he  were  giving  a  reason  why  this  should 
be,  he  added,  (ver.  7.)  For  the  Lord  is  righteous,  and  hath 
loved  righteousnesses.  The  plural  not  without  meaning,  but 
only  because  he  speaks  of  men,  is  as  that  righteousnesses  be 
understood  to  be  used  for  righteous  men.  For  in  many 
righteous  men  there  seem,  so  to  say,  to  be  righteousnesses, 
whereas  there  is  one  only  righteousness  of  God  whereof  they 
all  participate.  Like  as  when  one  face  looks  upon  many 
mirrors,  what  in  it  is  one  only,  is  by  those  many  mirrors 
reflected  manifoldly.  Wherefore  he  recurs  to  the  singular, 
saying.  His  face  hath  seen  equity.  Perhaps,  His  face  hath 
seen  equity,  is  as  if  it  were  said,  Equity  hath  been  seen  in 
His  face,  that  is,  in  knowledge  of  Him.  For  God's  face  is 
the  power  by  which  He  is  made  known  to  them  that  are 
worthy.  Or  at  least,  His  face  hath  seen  equity,  because  He 
doth  not  allow  Himself  to  be  known  by  the  evil,  but  by  the 
good  ;  and  this  is  equity. 

12.  But  if  any  one  would  understand  the  moon  of  the 
synagogue,  let  him  refer  the  Psalm  to  the  Lord's  passion, 
and  of  the  Jews  say,  For   they  have  destroyed  what  Thou^^^-^' 
hast  perfected ;  and  of  the  Lord  Himself,  But  what  hath  the 


102    Ps.  XI.  applied  to  the  Passion.      Truth  Jailing  on  earth. 

Psalm  Jusi  cloiie  ?  Whom  they  accused  as  the  destroyer  of  the 
Law :  Whose  precepts,  by  their  corrupt  living,  and  by 
despising  them,  and  by  setting  up  their  own,  they  had 
destroyed,  so  that  the  Lord  Himself  may  speak  as  Man,  as 
He  is  wont,  saying,  In  the  Lord  I  trust;,  how  say  ye  to  my 

ver,  1.  soul.,  Remove  into  the  mountains  as  a  sparrow?  by 
reason,  that  is,  of  the  fear  of  those,  who  desired  to  apprehend 
and  crucify  Him.   Since  the  interpretation  is  not  unreasonable 

ver.  2.  of  siuners  wishing  to  shoot  at  the  upright  in  heart,  that 
is,  those  who  believed  in  Christ,  in  the  obscure  moon,  that 
is,  the  Synagogue  filled  with  sinners.    To  this  too  the  words, 

ver.  4.  T^]ie  Lord  is  in  His  holy  temple;  the  Lord,  His  seat  is  in 
heaven,  are  suitable ;  that  is,  the  Word  in  Man,  or  the  very 

John  3   Son  of  Man  Who  is  in  heaven.     His  eyes  look  upon  the  poor ; 

^^'  either  on  Him  whom  He  assumed  as  God,  or  for  whom 
He  suffered  as  Man.  His  eyelids  question  the  sons  of  men. 
The  closing  and  opening  of  the  eyes,  which  is  probably 
meant  by  the  word  eyelids,  we  may  take  to  be  His  death 
and  resurrection,  whereby  He  tried  the  sons  of  men  His 
disciples,  terrified    at    His   passion,  and  gladdened   by  the 

ver.  5.  resurrection.  The  Lord  questioneth  the  righteous  and 
ungodly,  even  now  from  out  of  Heaven  governing  the 
Church,     But  whoso  loveth  iniquity,  hateth  his  own  soul. 

ver,  G.  Why  it  is  so,  what  follows  teaches  us.  For  He  shall 
rain  snares  upon  the  sinners :  which  is  to  be  taken  accord- 
ing to  the  exposition  above  given,  and  so  on  with  all  the 
rest  to  the  end  of  the  Psalm. 


xY'  PSALM  Xn. 

To  the  end ^  for  the  eighth,  a  Psalm  of  David. 

1.  Ixhas  been  said  on  the  sixth  Psalm,  that  *  the  eighth'  may 
be  taken  as  the  day  of  judgment.  For  the  eighth  may  also 
be  taken  '  for  the  eternal  age  ;'  for  that  after  the  time  present, 
which  is  a  cycle  of  seven  days,  it  shall  be  given  to  the 
Saints. 

2.  Ver.  L  Save  me,  0  Lord,  for  the  holy  hath  failed; 
that  is,  is  not  found  :  as  we  speak  when  we  say,-  Corn  fails, 
or,  Money  fails.  For  the  truths  have  been  minished  from 
among  the  sons  of  men.  The  truth  is  one,  whereby  holy 
souls  are  cnliglitened  :    but  forasmuch   as  there  are  many 


Men's  evil  ivorking.      Need  of  the  Poor  supplied  in  Chinst.   103 

souls,  there  may  be  said   in    them  to  be  many  truths  :    as   Ver, 
in  mirrors  there  are  seen  many  reflections  from  one  face.  ^—G- 

3.  Ver.  2.  He  hath  talked  vanity  each  man  to  his  neigh- 
bour.    By  neighbour  we  must  understand  every  man :    for 

that  there  is  no  one  with  whom  we  should  work  evil;  andRom.VS, 
the  love  of  our  neighbour  ivorkeih  no  evil.     Deceitful  lips,^^' 
with   d  heart  and  a  heart   they   have  sjjoken  evil  tilings.  Lxx, 
The  repetition,  with  a  heart  and  a  heart,  signifies  a  double  ^^' '"***■ 
heart. 

4.  Ver.  3.  May  the  Lord  destroy  all  deceitful  lips.     He 
says  all,  that  no  one  may  suppose  himself  excepted :  as  the 
Apostle  says,  Upon  every  soid  of  man  that  doeth  evil,  of  the  Rom.  2, 
Jew  first,  and  of  the  Greek.     The  tongue  speaking  great 
things:  the  proud  tongue. 

5.  Ver.  4.  Who  have  said^  We  will  magnify  our  tongue, 
our  lips  are  our  own,  who  is  Lord  over  us  ?  Proud  hypo- 
crites are  meant,  putting  confidence  in  their  speech  to 
deceive  men,  and  not  submitting  themselves  to  God. 

6.  Ver.  5.  Because  of  the  wretchedness  of  the  needy  and 
the  sighing  of  the  poor,  now  1  will  arise,  saith  the  Lord. 
For  so  the  Lord  Himself  in  the  Gospel  pitied  His  people, 
because  they  had  no  ruler,  when  they  could  well  obey. 
Whence  too  it  is  said  in  the  Gospel,  The  harvest  is  plenteous,  Matt.  9, 
but  the  labourers  are  few.    But  this  must  be  taken  as  spoken  ^^* 

in  the  person  of  God  the  Father,  Who,  because  of  the  needy 
and  the  poor,  that  is,  who  in  need  and  poverty  were  lacking 
spiritual    good    things,  vouchsafed  to   send  His   own    Son. 
From  thence  begins  His  sermon  on  the  moimt  in  Matthew, 
where  He  says,  Blessed  are  the  poor  in  spirit;  for  theirs  is Ma.t. 5, 
the  kingdom  of  heaven.    L  ivill  place  in  salvation.    He  does 
not  say  what  He  would  place  :  but,  in  salvation,  must  be 
understood  as,  in  Christ;  according  to  that.  For  mine  eyes  Luke  2, 
have  seen   Thy  salvation.      And   hence  He  is  understood  ^^' 
to  have  placed  in  Him  what  appertains  to  the  taking  away 
the  wretchedness  of  the  needy,  and  the  comforting  the  sigh- 
inf  of  the  poor.     /  ivill  deal  confidently  in  Him:  according 
to  that  in  the  Gospel,  For  He.  taught  them  as  one  having  ms.t.  7, 

•  J  29 

authority,  and  not  as  their  scribes. 

7.  Ver.  G.   The  icords  of  the  lord  are  pure  icords.     Tliis 
is  in  the  person  of  the  Prophet  himself.  The  itords  of  the 


104   Sevenfold  purification.      This  loorlcTs  course  leads  not  above. 

Psalm  Lord  are  pure  ivords.     He  says  pure,  without  the  alloy  of 

^pretence.     For  many  preach  the  truth  impurely;    for  they 

Phil.  1,  sell  it  for  the  bribe  of  the  advantages  of  this  life.     Of  such 

^^'         the   Apostle    says,  that   they   declared    Christ    not    purely. 

Siher  tried  hi/  the  Jire  for  the  earth.     These  words  of  the 

I.ord  by  means  of  tribulations  approved  to  sinners.     Purified 

seven  times:  by  the  fear  of  God,  by  godliness,  by  knowledge. 

Is.  11,2. by  might,  by  counsel,  by  understanding,  by  wisdom.     For 

seven  steps  also  of  beatitude  there  are,  which  the  Lord  goes 

over,  according  to  Matthew,  in  the  same  sermon  which  He 

Matt.  5,gpa]je  on  the  Mount,  Blessed  are  the  poor  in  spirit,  blessed 

the  meek,  blessed  they  that  mourn,  blessed  they  which  do 

hu)iger  and  thirst  after  righteousness,  blessed  the  merciful., 

blessed  the  pure  in  heart,  blessed  the  peace-makers.  Of  which 

seven  sentences  it  may  be  observed  how  all  that  long  sermon 

Matt.  5,  was  spoken.     For  the  eighth  where  it  is  said,  Blessed  ave 

they  ichich  suffer  persecution  for  riyhteousness'  sake,  denotes 

the  fire  itself,  whereby  the  silver  is  proved  seven  times.    And 

Matt.  7,  at  the  termination  of  this  sermon  it  is  said,  For  He  taught 

them    as  one   having  authority,  and  not  as  their  scribes. 

Which  refers  to  that  which  is  said  in  this  Psalm,  /  deal 

confidently  in  Him. 

8.  Ver.  7.   Thou,  O  Lord,  shall  preserve  us,  and  keep  us 
from  this  generation  to  eternity:  here  as  needy  and  poor, 

there  as  wealthy  and  rich. 

9.  Ver.  8.  The  ungodly  walk  in  a  circle  round  about : 
that  is,  in  the  desire  of  things  temporal,  which  revolves  as 
a  wheel  in  a  repeated  circle  of  seven  days ;  and  therefore 
they  do  not  arrive  at  the  eighth,  that  is,  at  eternity,  for 
which  this  Psalm  is  entitled.     So  too  it  is  said  by  Solomon, 

^^°^-^^'/br  the  wise  king  is  the  icinnoxcer  of  the  ungodly,  and  he 

LXX.  bringeth  on  them  the  wheel  of  the  wicked. — After  Thine 
height  Thou  hast  multiplied  the  sons  of  men.  For  there  is 
in  temporal  things  too  a  multiplication,  which  turns  away 

■Wisd.9,from  the  unity  of  God.  Hence  the  corruptible  body  weigheth 
down  the  soul,  and  the  earthy  tabernacle  presseih  down  the 
mind  that  museth  upon  many  things.    But  the  righteous  are 

Ps.84,7.  multiplied  after  the  height  of  God,  when  they  shall  go  from 
strength  to  strength. 


Complaint  of  the  soul  waiting  for  deliverance.  105 


T  at 

PSALM  XIII.  XII. 

Unto  the  end,  a  Psalm  of  David. 

1.  For  Christ  is  the  end  of  the  law  to  every  one  lhal^^^-^^> 
believeih.    (Ver.  1.)  How  long,  O  Lord,  wilt  Thou  forget  me 

unto  the  end  ?  that  is,  put  me  off  as  to  spiritually  under- 
standing Christ,  Who  is  the  Wisdom  of  God,  and  the  true 
end  of  all  the  aim  of  the  soul.  How  long  dost  Thou  turn 
away  Thy  face  from  me?  As  God  doth  not  forget,  so  neither 
doth  He  turn  His  face  away :  but  Scripture  speaks  after  our 
manner.  Now  God  is  said  to  turn  away  His  face,  when  He 
doth  not  give  to  the  soul,  which  as  yet  hath  not  the  pure  eye 
of  the  mind,  the  knowledge  of  Himself. 

2.  Ver.  2.  How  long  shall  I  place  counsel  in  my  soul? 
There  is  no  need  of  counsel  but  in  adversity.  Therefore, 
How  long  shall  I  place  counsel  in  my  soul?  is  as  if  it  were 
said,  How  long  shall  I  be  in  adversity  ?  Or  at  least  it  is  an 
answer,  so  that  the  meaning  is  this.  So  long,  O  Lord,  wilt 
Thou  forget  me  to  the  end,  and  so  long  tm'n  away  Thy  face 
from  me,  until  I  shall  place  counsel  in  mine  own  soul :  so 
that  except  a  man  place  counsel  in  his  own  soul  to  work 
mercy  perfectly,  God  will  not  direct  him  to  the  end,  nor  give 
him  that  full  knowledge  of  Himself,  which  is  face  to  face. 
Sorrow  in  my  heart  through  the  day?  How  long  shall  I 
have,  is  understood.  And  through  the  day  signifies  con- 
tinuance, so  that  day  is  taken  for  time :  from  which  as  each 
one  longs  to  be  free,  he  has  sorrow  in  his  heart,  making 
entreaty  to  rise  to  things  eternal,  and  not  endure  man's  day. 

3.  How  long  shall  mine  enemy  he  exalted  over  me? 
either  the  devil,  or  carnal  habit. 

4.  Ver.  3.  Look  on  me,  and  hear  me,  O  Lord  my  God. 
Look  on  me,  refers  to  what  was  said.  How  long  dost  Thou 
turn  away  Thy  face  from  me.  Hear,  refers  to  what  was 
said.  How  long  wilt  Thou  forget  me  to  the  end?  Lighten 
mine  eyes,  that  I  sleep  not  in  death.  The  eyes  of  the  heart 
must  be  understood,  that  they  be  not  closed  by  the  pleasur- 
able eclipse  of  sin. 

5.  Ver.  4.  Lest   at  any  time   mine   enemy  say,   I  have 


1 06  Singing  to  God  iynoardor  outward.  Who '  sag  there  is  no  God.' 

Vsk-i.M prevailed  against  him.    The  devil's  mockery  is  to  be  feared. 

-^ '-They  that  trouble  me  will  exult,  if  I  he  moved;  the  devil 

and  his  angels ;  who  exulted  not  over  that  righteous  man, 

Job2, 3.  Job,  when  they  troubled  him;  because  he  was  not  moved, 
that  is,  did  not  draw  back  from  the  stedfastness  of  his  faith. 
6.  Ver.  5.  But  I  have  hoped  in  Thy  mercy.  Because 
this  very  thing,  that  a  man  be  not  moved,  and  that  he  abide 
fixed  in  the  Lord,  he  should  not  attribute  to  self:  lest  when 
he  glories  that  he  hath  not  been  moved,  he  be  moved  by  this 
very  pride.     My  heart   shall  exult  in.    Thy  salvation ;  in 

1  canta-  Christ,  in  the  Wisdom  of  God.     (Ver.  6.)  I  willsing^  to  the 
Lord  Who  hath  given  me  good  things;  s]}iritual  good  things, 

2;wrt/-    not  belonging  to  man's  day.     And  I  will  chanl^  to  the  name 

lam.  o      >::>  ./  ^  ^ 

of  the  Lord  most  high;  that  is,  I  give  thanks  with  joj-,  and 
in  most  due  order  employ  my  body,  whicli  is  the  song  of  the 
spiritual  soul.  But  if  any  distinction  is  to  be  marked  here, 
/  will  sing  with  the  hedixi,  I  will  chant  with  my  works ;  to  the 
Lord,  that  which  He  alone  seeth,  but  to  the  name  of  the 
Lord,  that  which  is  known  among  men,  which  is  serviceable 
not  for  Him,  but  for  us. 


^[{•j  PSALM  XIV. 

To  the  end,  a  Psalm  of  David  himself. 

1.  What  to  the  end  means,  must  not  be  too  often  repeated. 
Eom.  For  Christ  is  the  end  of  the  law  for  righteousness  to  every 
10,4.3    Qj^f,  ^jffif  believeth;    as  the  Apostle   saith.     We  believe  on 

Him,  when  we  begin  to  enter  on  the  good  road :  we  shall 
see  Him,  when  we  shall  get  to  the  end.  And  therefore  is 
He  the  end. 

2.  Ver.  I.  The  fool  hath  said  in  his  heart,  There  is  no 
God.  For  not  even  have  certain  sacrilegious  and  abomi- 
nable philosophers,  who  entertain  perverse  and  false  notions 
of  God,  dared  to  say,  There  is  no  God.  Therefore  it  is, 
hath  said  in  his  heart;  for  that  no  one  dares  to  say  it,  even 
if  he  has  dared  to  think  it.  They  are  corrupt,  and  become 
abominable  in  their  affections:  that  is,  whilst  they  love  this 
world  and  love  not  God ;  these  are  the  affections  which 
corrupt  the  soul,  and  so  blind  it,  that  the  fool  can  even  say, 

Rom.  \,in  his  heart,  There  is  no  God.     For  as  they  did  not  like  to 
28. 


No  good  in  man  of  himself.     Jew  and  Gentile  alike  corrupt.  107 

retain  God  in  their  knowledge,  God  gave  them  over  to  a  Ver. 
reprobate  mind.  There  is  none  that  doeth  goodness,  no  not  ^'  ^' 
tip  to  one.  Up  to  one,  can  be  understood  either  with  that 
one,  so  that  no  man  be  understood:  or  besides  one,  that  the 
Lord  Christ  may  be  excepted.  As  we  say.  This  field  is  up 
to  the  sea;  we  do  not  of  course  reckon  the  sea  together  with 
the  field.  And  this  is  the  better  interpretation,  so  that  none 
be  understood  to  have  done  goodness  up  to  Christ;  for  that 
no  man  can  do  goodness,  except  He  shall  have  shewn  it. 
And  that  is  true ;  for  until  a  man  know  the  one  God,  he 
cannot  do  goodness. 

3.  Ver.  2.  The  Lord  from  heaven  looked  out  upon  the  sons 
of  men,  to  see  if  there  he  one  understanding,  or  seeking  after 
God.  It  may  be  interpreted,  upon  the  Jews  ;  as  he  may 
have  given  them  the  more  honourable  name  of  the  sons 
of  men,  by  reason  of  their  worship  of  the  One  God,  in 
comparison  with  the  Gentiles;  of  whom  I  suppose  it  was 
said  above,  The  fool  hath  said  in  his  heart,  There  is  no  God^ 
^c.  Now  the  Lord  looks  out,  that  He  may  see,  by  His 
holy  souls:  which  is  the  meaning  of,  from  heaven.  For  by 
Himself  nothing  is  hid  fiom  Him. 

4.  Ver.  3.  All  have  gone  out  of  the  nag,  theg  have  togethei 
become  useless:  that  is,  the  Jews  have  become  as  the 
Gentiles,  who  were  spoken  of  above,  Tliere  is  none  that  doeth 
good,  no  not  up  to  one:  must  be  interpreted  as  above.  Their 
throat  is  an  open  sepulchre.  Either  the  voracity  of  the  ever 
open  palate  is  signified  :  or  allegorically  those  who  slay, 
and  as  it  were  devour  those  they  have  slain,  into  whom  they 
instil  the  disorder  of  their  own  conversation.  Lil^e  to 
which  Avith  the  contrary  meaning  is  that  which  was  said  to 
Peter,  Kill  and  eat;  that  he  should  convert  the  Gentiles  to  Acts  lo, 
his  own  failh  and  good  conversation.      Willi  their  tongues 

they  have  dealt  craftily.  Flattery  is  the  companion  of  the 
greedy  and  of  all  bad  men.  The  poison  of  asps  is  under 
their  lips.  By  poison,  he  means  deceit;  and  of  asps,  be- 
cause they  will  not  hear  the  precepts  of  the  law,  as  asps 
icill  not  hear  the  voice  of  the  charmer;  which  is  said  moreps,58,5. 
clearly  in  another  Psalm.  Wlione  mouth  is  full  of  cursing 
and  bitterness :  this  is,  the  poison  of  asps.  Their  feet  are 
swift  to  shed  blood.     He  here  shews  forth  the  habit  of  ill 


108  Evil  men  fear  ichat  they  should  not,  and  not  loliattliey  should. 

Psalm  doing.     Destruction  and  unhappiness  are    in    their  ways. 
For  all  the  ways  of  evil  men   are  full  of  toil  and  misery. 


Mat.ii,  Hence  the  Lord  cries  out,  Come  unto  Me,  all  ye  that  labour 
'  and  are  heavy  laden,  and  I  will  refresh  you.  Take  My  yoke 
upon  you,  and  learn  of  Me,  for  I  am  meek  and  lowly  in 
heart.  For  My  yoke  is  easy  and  My  burden  light.  And  the 
way  of  peace  have  they  not  known :  that  way,  namely,  which 
the  Lord,  as  1  said,  mentions,  in  the  easy  yoke  and  light 
burden.  There  is  no  fear  of  God  before  their  eyes.  These 
do  not  say,  There  is  no  God;  but  yet  they  do  not  fear 
God. 

5.  Ver.  4.  Shall  not  all,  who  work  iniquity,  know?  He 
threatens  the  judgment.  Wlio  devour  My  people  as  the  food 
of  bread:  that  is,  daily.  For  the  food  of  bread  is  daily  food. 
Now  they  devour  the  people,  who  serve  their  own  ends  out 
of  them,  not  referring  their  ministry  to  the  glory  of  God,  and 
the  salvation  of  those,  over  whom  they  are. 

6.  They  have  not  called  upon  the  Lord.  For  he  doth  not 
really  call  upon  Him,  who  longs  for  such  things  as  are 
displeasing  to  Him.  (Ver.  5.)  There  they  trembled  for  fear , 
where  no  fear  was :  that  is,  for  the  loss  of  things  temporal. 

JohniijFor  they  said.  If  we  let  Him  thus  alone,  all  men  will  believe 
on  Him ;  and  the  Romans  will  come,  and  take  away  both 
our  place  and  nation.  They  feared  to  lose  an  earthly  king- 
dom, where  no  fear  was;  and  they  lost  the  kingdom  ^f 
heaven,  which  they  ought  to  have  feared.  And  this  must  be 
understood  of  all  temporal  goods,  the  loss  of  which  when 
men  fear,  they  come  not  to  things  eternal, 

7.  For  God  is  in  the  just^  generation.     [It  refers  to  what 

went  before,  so  that  the  sense  is, '  shall  not  all  they  that  work 

iniquity  know  that  the  Lord  is  in  the  just  generation;']  that 

is.  He  is  not  in  them  who  love  the  world.     For  it  is  unjust 

Rom.  1,  to  leave  the  Maker  of  the  worlds,  and  serve  the  creature  more 
26 

than  the  Creator.     (Ver.  6.)   Ye  have  shamed  the  counsel  of 

the  poor,  for  the  Lord  is  his  hope  :  that  is,  ye  have  despised 

the  humble  coming  of  the  Son  of  God,  because  ye  saw  not 

in  Him  the  pomp  of  the  world :    that  they,  whom  He  was 

calling,  should  put  their  hope  in  God  alone,  not  in  the  things 

that  pass  away. 

*  The  words  in  bractets  are  from  the  Oxford  Mss, 


Salvation  in  Christ  alone.   His  life  on  eartli  our  Tent  in  7oar.    109 

8.  Ver.  7.    Who  will  give  salvation  to  Israel  ont  of  Sion  ?  Ver.  1. 
Who  but  He  Whose  humiliation  ye  have  despised  ?  is  under- 
stood.   For  He  will  come  in  glory  to  the  judgment  of  the  quick 
and  the  dead,  and  the  kingdom  of  the  just :  that,  forasmuch  as 
in  that  humble  coming  blindness  halli  happened  in  part  untCRomAl, 
Israel,  that  the  fulness  of  the  Gentiles  might  enter  in,  in'^^' 
that  other  should  happen  what  follows,  and  so  all  Israel 
should  he  saved.     For  the  Apostle  too  takes  that  testimony 
of  Isaiah,  where  it  is  said.  There  shall  come  out  of  Sion  Hels.bQ, 
Who  shall  turn  away  ungodliness  from  Jacoh  :  for  the  Jews, 
as  it  is  here,  WJio  shall  give  salvation  to  Israel  out  of  Sion  ? 
When  the  lord  shall  turn  away  the  captivity  of  His  people, 
Jacob   shall   rejoice,   and    Israel   shall   be  glad.     It   is    a 
repetition,  as  is  usual  :  for  I  suppose,  Israel  shall  be  glad,  is 
the  same  as,  Jacob  shall  rejoice. 


T  of 

PSALM  XV.  XIV. 

A  Psalm  of  David  himself. 

1.  Touching  this  title  there  is  no  question.  (Ver.  1.) 
0  Lord,  tcho  shall  sojourn  in  Thy  tabernacle  ''^  Although 
tabernacle  be  sometimes  used  even  for  an  everlasting  habi- 
tation :  yet  when  tabernacle  is  taken  in  its  proper  meaning, 

it- is  a  thing  of  war.     Hence  soldiers  are  called  tent-fellows,  contu- 
as  having  their  tents  together.     This  sense  is  assisted  by  thej^^g™^' 
words,  Who  shall  sojourn  ?    For  we  war  with  the  devil  for  a 
time,  and  then  we  need  a  tabernacle  wdierein  we  may  refresh 
ourselves.       Which    specially    points    out    the   faith  of  the 
temporal    Dispensation,    which    was     wrought    for    us    in 
time  through  the  Incarnation  of  the  Lord.     And  ivho  shall 
rest  in   TJiy  holy  mountain  ?    Here  perhaps  he  signifies  at 
once  the  eternal  habitation  itself,  that  we  should  understand 
by  mountain  the  superemineuce  of  the  love  of  Christ  in  life^Cor-^, 
eternal. 

2.  Ver.  2.  He  who  walketh  without  stain,  and  worketh 
righteousness.  Here  He  has  laid  down  the  proposition  ;  in 
what  follows  he  sets  it  forth  in  detail. 

3.  Who  speakeih  the  truth  in  his  heart.  For  some  have 
truth  on  their  lips,  and  not  in  their  heart.     As  if  one  should 


110    Truth  in  heart  is  of  those  roho  see  that  sin  rests  on  nothing. 

Psalm  deceitfully  point  out  a  road,  knowing  that  there  were  robbers 

^  there,  and  should  say,  If  you  go  this  way,  you  will  be  safe 

from  robbers ;  and  it  should  turn  out  that  in  fact  there  were 
no  robbers  found  there  :  he  has  spoken  the  truth,  but  not  in 
his  heart.  For  he  su5)posed  it  to  be  otherwise,  and  spoke 
the  trnth  in  ignorance.  Therefore  it  is  not  enough  to  speak 
the  truth,  unless  it  be  so  also  in  heart,  (Ver.  3.)  Who  hath 
practised  no  deceit  in  his  tongue.  Deceit  is  practised  with 
the  tongue,  when  one  thing  is  professed  with  the  mouth, 
another  concealed  in  the  breast.  Nor  done  evil  to  his  neigh- 
hour.  It  is  well  known  that  by  neighbour,  every  man  should 
be  understood.  And  hath  not  entertained  slander  against 
his  neighbour,  that  is,  hath  not  readily  or  rashly  given 
credence  to  an  accuser. 

4.  Ver.  4.  Tlie  malicious  one  hath  been  brought  to 
nought  in  his  sight.  This  is  perfection,  that  the  malicious  one 
have  no  force  against  a  man  ;  and  that  this  be  in  his  sight ; 
that  is,  that  he  know  most  surely  that  the  malicious  is  not, 
save  when  the  mind  turns  itself  away  from  the  eternal  and 

» specie. immutable  form*  of  her  own  Creator  to  the  form  of  the 
Ps.  Ill,  creature,  which  was  made  out  of  nothing.  But  those  that 
^^'  fear  the  Lord,  He  glorijieih  :  the  Lord  Himself,  that  is. 
Ecclus.  Now  the  fear  of  the  Lord  is  the  beginning  of  udsdom.     As 

114  •  • 

Prov.*  1  then  the  things  above  belong  to  the  perfect,  so  what  he  is  now 
7.  going  to  say  belongs  to  beginners. 

5.  Who  sweareth  nnto  his  neighbour,  and  deceiveth  him 
not.  (Ver.  5.)  JVho  hath  not  given  his  money  upon  usury, 
and  hath  not  taken  rewards  against  the  innocent.  These 
are  no  great  things :  but  he  who  is  not  able  to  do  even  this, 
much  less  able  is  he  to  speak  the  truth  in  his  heart,  and  to 
practise  no  deceit  in  his  tongue,  but  as  the  truth  is  in  the 

Matt.  5,  heart,  so  to  profess  and  have  it  in  his  mouth,  yea,  yea  ;  nay, 
nay ;  and  to  do  no  evil  to  his  neighbour,  that  is,  to  any  man; 
and  to  entertain  no  slander  against  his  neighbour:  all  which 
are  the  virtues  of  the  perfect,  in  whose  sight  the  malicious  one 
hath  been  brought  to  nought.  Yet  he  concludes  even  these 
lesser  things  thus.  Whoso  doeth  these  things  shall  not  be 
moved  for  ever :  that  is,  he  shall  attain  unto  those  greater 
things,  wherein  is  great  and  unshaken  stability.  For  even 
the  very  tenses  are,  perhaps  not  without  cause,  so  varied,  as 


The  Saints  in  Ood*s  earth  new  men  in  Christ  their  Head.    Ill 

that  in  the  conclusion  above  the  past  tense  should  be  used,  Ver. 
but  in  this  the  future.     For  there  it  was  said,  The  mnlicious    ~  ■' 
one  hath    been  brought   to  nouyhi  in  his  sight:  but  here, 
shall  If  at  be  moved  for  ever. 


PSALM  XVI.  Lat. 

XV. 

T/ie  inscription  of  the  title,  of  David  himself  . 

1.  Our  King  in  this  Psalm  speaks  in  the  character  of  the 
human'  nature  He  assumed,  of  Whom  the  royal  title  at  the'suscep- 

/■  VT-  •  -1  ^1  tionis 

time  or  His  passion  was  eminently  set  forth.  huma- 

2.  Now  He  saith  as  follows;  (ver.  I.)  Preserve  me,  O  Lord,^^' 
for  in  Thee  have  I  hoped:  (ver.  2.)  /  have  said  to  the  Lord, 

Thou  art  my  God,  for  Thou  requirest  not  my  goods:  for 
with  my  goods  Thou  dost  not  look  to  be  made  blessed. 

3.  Ver.  3.  To  the  saints  who  are  on  His  earth:  to  the 
saints  who  have  placed  their  hope  in  the  land  of  the  living, 
the  citizens  of  the  heavenly  Jerusalem,  whose  spiritual 
conversation  is,  by  the  anchor  of  hope,  fixed  in  that  country, 
which  is  rightly  called  God's  earth ;  although  as  yet  in  this 
earth  too  they  be  conversant  in  the  flesh.  He  hath  wonder- 
fully fulfilled  all  My  wishes  in  them.     To  those  saints  then 

He  hath  wonderfully  fulfilled  all  My  wishes  in  their  ad- 
vancement, whereby  they  have  perceived,  how  both  the 
humanity  of  My  divinity  hath  profited  them  that  I  might  die, 
and  the  divinity  of  the  humanity  that  I  might  rise  again. 

4.  Ver.  4.  Their  infirmities  have  been  multiplied:   their  So  Oxf. 
infirmities  have  been  multiplied  not  for  their  destruction,  but 

that  they  might  long  for  the  Physician.  Afterwards  they 
made  haste.  Accordingly  after  infirmities  multiplied  they 
made  haste,  that  they  might  be  healed.  /  will  not  gather 
together  their  assemblies  by  blood.  For  their  assemblies 
shall  not  be  carnal,  nor  will  I  gather  them  together  as  onel^-l)"* 
propitiated  by  the  blood  of  cattle.  Nor  will  I  be  mindful 
of  their  names  within  3Ty  lips.  But  by  a  spiritual  change 
what  they  have  been  shall  be  forgotten;  nor  by  Me  shall 
they  be  any  move  called  either  sinners,  or  enemies,  or  men ; 
but  righteous,  and  My  brethren,  and  Sons  of  God  through 
My  peace. 


112  God  Christ* s  portion  in  His  Saints.   His  human  experience. 

Psalm       5.  Ver.  5.   The  Lord  is  the  portion  of  Mine  inheritance, 
XVI 


and  of  My  cup.  For  together  with  Me  they  shall  possess 
the  inheritance,  the  Lord  Himself.  Let  others  choose  for 
themselves  portions,  earthly  and  temporal,  to  enjoy :  the 
portion  of  the  Saints  is  the  Lord  eternal.  Let  others  drink 
of  deadly  pleasmes,  the  portion  of  My  cup  is  the  Lord.  In 
that  I  say.  Mine,  I  include  the  Church  :  for  where  the  Head 
is,  there  is  the  body  also.  For  into  the  inheritance  will  I 
gather  together  their  assemblies,  and  by  the  inebriation  of 
the  cup  I  will  forget  their  old  names.  Thou  art  He  who 
will  restore  to  Me  My  inheritance:  that  to  these  too,  whom 
Jobni7, 1  free,  may  be  known  the  glory  wherein  I  nas  with  Thee 
before  the  world  teas  made.  For  Thou  wilt  not  restore  to 
Me  that  which  I  never  lost,  but  Thou  wilt  restore  to  these, 
who  have  lost  it,  the  knowledge  of  that  glory :  in  whom 
because  I  am.  Thou  wilt  restore  to  Me. 

6.  Ver.  6.  The  lines  have  fallen  to  me  i}i  glorious  places. 
The  boundaries  of  my  possession  have  fallen  in  Thy  glory 

Numb,  as  it  were  by  lot,  like  as  God  is  the  possession  of  the  Priests 

18    20  .'  -'  L 

'  *  and  Levites,  For  Aline  inheritance  is  glorious  to  Me. 
For  Mine  inheritance  is  glorious,  not  to  all,  but  to  them 
that  see;  in  whom  because  I  am,  it  is  to  Me. 

7.  Ver.  7.  I  will  bless  the  Lord,  Who  hath  given  Me 
understanding :  whereby  this  inheritance  may  be  seen  and 
possessed.  Yea  moreover  too  even  unto  night  my  reins 
have  chastened  Me.  Yea  besides  understanding,  even 
unto  death.  My  inferior  part,  the  assumption  of  flesh,  hath 
instructed  Me,  that  I  might  experience  the  darkness  of 
mortality,  which  that  understanding  hath  not, 

8.  Ver.  8.  /  foresaw  the  Lord  in  My  sight  always.  But 
coming  into  things  that  pass  awa}^,  I  removed  not  Mine  eye 
from  Him  Who  abideth  ever,  foreseeing  this,  that  to  Him 
I  should  return  after  passing  through  the  things  temporal. 
For  He  is  on  My  right  hand,  that  L  should  not  be  moved. 
For  He  favoureth  Me,  that  I  should  abide  fixedly  in  Him. 

9.  Ver.  9.  Wherefore  My  heart  was  glad,  and  My  tongue 
exulted.  Wherefore  both  in  My  thoughts  is  gladness,  and 
in  my  words  exultation.  Moreover  too  My  Jtesh  shall  rest 
in  hope.  Moreover  too  My  flesh  shall  not  fail  unto  de- 
struction, but  shall  sleep  in  hope  of  the  resurrection. 


Christ  raised  up,  blessed,  and  glorified  in  His  Saints.       1 1 3 

10.  Ver.  10.    For  Thou  wilt  not  leave  My  soul  in  hell.  Vkr.io. 
For  Thou  wilt  neither  give  My  soul  for  a  possession  to  those 
parts  below.     Neither  wilt  Thou  grant  Thine  Holy  One  to 
see   corruption.      Neither  Avilt   Thou  suffer  that  sanctified 
body,    whereby    others    are   to    be    also    sanctified,    to    see 
corruption.     (Ver.   11.)    Thou  hast  made  known  to  Me  the 
paths  of  life.      Thou  hast  made   known   through   Me   the 
paths  of  humiliation,  that^  men  might  return  to  life,  from'Oxf. 
whence    they  fell    through  pride;    in  whom  because  I  am,,j^^tfj 
Thou  hast  made  known  to  Me.     Thou  wilt  fill  Me  with  joy  "' 
with  Thy  countenance.     Thou  wilt  fill  them  with  joy,  that 
they  should  seek  nothing  further,  when  they  shall  see  Thee 
face  to  face ;    in  whom  because  I  am,   Thou  wilt  fill  3Ie. 
Pleasure  is  at  Thy  right  hand  even  to  the  end.     Pleasure  is 
in  Thy  favour  and  mercy  in  this  life's  journey,  leading  on 
even  to  the  end  of  the  glory  of  Thy  countenance. 


PSALM  XVII.  Lat. 

xvi. 

A  prayer  of  David  /timseff. 

1.  This  prayer  must  be  assigned  to  the  Person  of  the  Lord, 
with  the  addition  of  the  Church,  which  is  His  body. 

2.  Ver.  1.  Hear  3Iy  righteousness,  0  God,  consider  My 
supplication.  Hearken  unto  My  prayer,  not  in  deceitful 
lips:  not  going  forth  to  Thee  in  deceitful  lips.  (Ver.  2.)  Let 
My  judgment  from  Thy  countenance  go  forth.  From  the  en- 
lightening of  the  knowledge  of  Thee,  let  Me  judge  truth.  Or 
at  least,  let  My  judgment  go  forth,  not  in  deceitful  lips,  from 
Thy  countenance,  that  is,  that  I  may  not  in  judging  utter 
aught  else  than  I  understand  in  Thee.  Let  Mine  eyes  see 
equity:  the  eyes,  of  course,  of  the  heart. 

3.  Ver.  3.  Thou  hast  proved  and  visited  Mine  heart  in  the 
night-season.  For  this  Mine  heart  hath  been  proved  by  the 
visitation  of  tribulation.  Thou  hast  examined  3Ie  by  fire, 
and  iniquity  hath  not  been  found  in  3Ie.  Now  not  night 
only,  in  that  it  is  wont  to  disturb,  but  fire  also,  in  that  it 
burns,  is  this  tribulation  to  be  called ;  whereby  when  I  was 
examined  I  was  found  righteous. 

I 


1 1 4        Christ  in  the  Church  prays  for  grace  and  protection. 

Psalm  4.  That  My  mouth  may  not  speak  (ver.  4.)  the  icorks  of 
^^^^-  men.  That  nothing  may  proceed  out  of  My  mouth,  but  what 
relates  to  Thy  glory  and  praise  ;  not  to  tlie  works  of  men, 
which  they  do  beside  Thy  will.  Because  of  the  words 
See  on  of  Thy  Ujis.  Because  of  the  words  of  Thy  peace,  or  of  Thy 
'"^thf '^' pi'opbets.  /  have  kept  hard  ways.  I  have  l<ept  the  toilsome 
word  of  ^vays  of  human  mortality  and  suffering. 

fhe  Sss  5.  Ver.  5.  To  perfect  My  steps  in  Thy  paths.  That  the 
ofgrace."  jQ^.g  ^f  ^^jg  Church  might  be  perfected  in  the  strait  ways, 
whereby  she  arrives  at  Thy  rest.  That  3Iy  footsteps  be  not 
moved,  lliat  the  signs  of  My  way,  which,  like  footsteps, 
have  been  imprinted  on  the  Sacraments  and  Apostolical 
writings,  be  not  moved,  that  they  may  mark  them  who 
would  follow  Me.  Or  at  least,  that  I  may  still  abide  fixedly 
in  eternity,  after  that  I  have  accomplished  the  hard  ways, 
and  have  finished  My  steps  in  the  straits  of  Thy  paths. 

6.  Ver  6.  /  have  cried  out,  for  Thou  hast  heard  Me, 
O  God.  With  a  free  and  strong  effort  have  I  directed  My 
prayers  unto  Thee  :  for  that  I  might  have  this  power.  Thou 
hast  heard  Me  when  praying  more  weakly.  Incline  Thine 
ear  to  3Ie,  and  hear  3Iy  words.  Let  not  Thy  hearing  forsake 
My  humiliation. 

7.  Ver.  7.  3Iake  Thy  mercies  marvellous.  Let  not  Thy 
mercies  be  disesteemed,  lest  they  be  loved  too  little. 

8.  Who  savest  them  that  hope  in  Thee  from  such  as  resist 
Thy  right  hand:  from  such  as  resist  the  favour,  whereby 
Thou  favourest  Me.  (Ver.  8.)  Keep  Me,  O  Lord,  as  the 
ap)ple  of  Thine  eye:  which  seems  very  little  and  minute:  yet 
by  it  is  the  sight  of  the  eye  directed,  whereby  the  light  is 
distinguished  from  the  darkness;   as  by  Christ's  humanity, 

lal.'thethe  divinity  of  the  Judgment*  distinguishing  between   the 

ment  of  righteous  and  sinners.     In  the  covering  of  Thy  wings  jjrotect 

God-^     ]}Jq      ]j^  iije  defence  of  Thy  love  and  mercy  protect  Me. 

(Ver.  9.)  From  the  face  of  the  ungodly  who  have  troubled  Me. 

9.  3Iine  enemies  have  compassed  about  My  soul ;  (ver.  10.) 
they  have  shut  up  their  own  fat.  They  have  been  covered 
with  their  own  gross  joy,  after  that  their  desire  hath  been 
satiated  with  wickedness.     Their  mouth  hath  spoken  pride. 

Mat.27,  And  therefore  their  mouth   spoke  pride,  in   saying,   Hail, 
King  of  the  Jev-s,  and  other  like  words. 


Christ  compassed  by  enemies  to  their  own  confusion.       1 15 

10.  Ver.  11.   Casting  Me  forth  they  have  now  compassed  Ver. 
Me  ahont.      Casting  Me  forth  outside  the  city,  ihev  have  ^^       ' 
now  compassed  Me  about  on  tlie  Cross.      Their  eyes. they 
have  determined  to   turn   down  on  the  earth.      The   bent 

of  their  heart  they  have  determined  to  turn  down  on  these 
earthly  things :  deeming  Him,  Who  was  slain,  to  endure 
a  mighty  evil,  and  themselves,  that  slew  Him,  none. 

1 1.  Ver.  12.  As  a  lion  ready  for  prey,  have  iliey  taken  Me. 
They  have  taken  Me,  like  that  adversary  who  icalketh  about,  "^  Pet.5, 
seeking  whom  he  may  devour.     And  as  a  lion''s  ichelp  direll- 

ing  in  secret  places.     And  as  his  whelp,  the  people  to  whom 
it  was  said.   Ye  are  of  your  father  the  devil:    m.editating  Joba  8, 
on  the  snares,  whereby  Ihey  might  circumvent  and  destroy   " 
the  just  One. 

12.  Ver.  13.  Arise,  O  Lord,  prevent  them,  and  cast  them 
down.  Arise,  O  Lord,  Thou  Whom  they  suppose  to  be 
asleep,  and  regardless  of  men's  iniquities ;  be  they  blinded 
before  by  their  own  malice,  that  vengeance  may  prevent  their 
deed;  and  so  cast  them  down. 

13.  Deliver  My  soul  from  the  ungodly.  Deliver  My  soul, 
by  restoring  Me  after  the  death,  which  the  ungodly  have 
inflicted  on  Me.  Thy  weapon  (ver.  \ A.)  from  the  enemies  of 
Thine  hand.  For  My  soul  is  Thy  weapon,  which  Thy  hand, 
that  is.  Thy  eternal  Power,  hath  taken  to  subdue  thereby  the 
kingdoms  of  iniquity,  and  divide  the  righteous  from  the 
ungodly.  This  weapon  then  deliver  from  the  oiemies  of  Thine 
hand,  that  is,  of  Thy  Power,  that  is,  from  Mine  enemies. 
Destroy  them,  O  Lord,  from  off  the  earth,  scatter  them  in 
their  life.  O  Lord,  destroy  them  from  off  the  earth, 
which  they  inhabit,  scatter  them  throughout  the  world  in 

this  life,  which  only  they  think  their  life,  who  '  despair  of  life '  al- '  be. 
eternal.     And  hij  Thy  hidden  tilings  their  belly  hath  been^^hey.' 
filled.     Now  not  only  this  visible  punishment  shall  overtake 
them,  but  also  their  memory  hath  been  filled  with  sins,  which 
as  darkness  are  hidden   from  the  light  of  Thy  truth,  that 
they  should  forget  God.     They  have  been  filled  with  swine's 
flesh.      They  have  been  filled   with   uncleanness,  treading 
under  foot  the  pearls  of  God's  words.     And  they  have  left 
the  rest  to  their  babes:  crying  out,  This  sin  be  upon  us  rt;?r/Mat.27, 
upo7i  our  children. 

I  2 


116        Good  and  evil  satisfying.     Names  of  David  and  Saul. 

Psalm       14.  Ver.  15.  But  1  shall  appear  in  TJiij  righteousness  in 

7^  Thy  sight.    But  I,  Who  Lave  not  appeared  to  them  that,  with 

their  filthy  and  darkened  heart,  can  not  see  the  light  of 
wisdom,  sitall  appear  in  Thy  righteousness  in  Thy  sight. 
I  shall  he  satiated,  when.  Thy  glory  shall  he  manifested. 
And  when  they  have  been  satiated  with  their  uncleanness, 
that  they  could  not  know  Me,  I  shall  be  satiated,  when  Thy 
glory  shall  be  raauii'ested,  in  thcni  that  know  Me.  In  that 
verse  indeed  where  it  is  sa.\d,  filled  inith  swine's  flesli,  some 
copies  hsive,  filled  rvith  children  :  for  from  the  ambiguity  of 
the  Greek"  a  double  interpretation  has  resulted.  Now  by 
children  we  understand  works;  and  as  by  good  children, 
good  works,  so  by,  evil  evil. 


^^T.^  PSALM  XVIII. 

To  the  end,  for  the  servant  of  the  Lord,  David  himself. 
secun-        That   is,   for   the    strong  of  hand,  Christ   in    His  Man 

dumHo- 


minem. 


hood.  The  words  of  this  song  wJiich  lie  spoke  to  the  Lord  on 
the  day  when  the  Lord  delivered  him  out  of  the  hands  of  his 
enemies,  aftd  of  the  hand  of  Saul ;  and  he  said,  On  the  day 
when  the  Lord  delivered  him  out  of  the  hands  of  his  enemies 
and  of  the  hand  of  Saul:  namely,  the  king  of  the  Jews, 
iSara.8,\vhom  they  had  demanded  for  themselves.  For  as  David  is, 
said  to  be  by  interpretation,  strong  of  hand  j  so  Saul,  is  said 
to  be  demanding.  Now  it  is  well  known,  how  that  People 
demanded  for  themselves  a  king,  and  received  him  for  their 
king,  not  according  to  the  will  of  God,  but  according  to  their 
own  will. 

2.  Christ,  then,  and  the  Church,  that  is,  whole  Christ,  the 
Head  and  the  Body,  saitli  here,  (ver.  1.)  I  will  love  Thee,  O 
Lord,  My  strength.  I  will  love  Thee,  O  Lord,  by  Whom 
I  am  strong. 

3.  Ver.  2.  O  Lord,  My  stay,  and  My  refuge,  and  My 
deliverer.  O  Lord,  Who  hast  stayed  Me,  because  I  sought 
refuge  with  Thee :  and  I  sought  refuge,  because  Thou  hast 
delivered  Me.  My  God  is  My  helper  ;  and  I  will  hope  in 
Htm.     My  God,  Who  hast  first  afforded  me  the  help  of  Thy 

'^  v'luti,  vuji,  viiaiii.  Var.  readings.  Ben, 


Cfu-ist,  in  His  Church,  Jinds  God  a  sure  Helper.  ]  17 

call,  that  I  might  be  able  to  hope  in  Thee.     My  defender,  Ver. 
and  the  horn  of  My  salvation,  and  My  redeemer.     My  de- '  ^~^' 
fender,  because  I  have  not  leant  upon  IMyself,  lifting  up  as  it 
were  the  horn  of  pride  against  Thee  ;  but  have  found  Thee 
a  hom  indeed,  that  is,  the  sure  height  of  salvation:  and  that 
I  miglit  find  it,  Thou  redeemedst  Me. 

4.  Ver.  3.  With  praise  icill  I  call  uiion  the  Lord,  and 
I  shall  be  safe  from  Mine  enemies.  Seeking  not  My  own 
but  the  Lord's  glory,  I  will  call  upon  Him,  and  there  shall 
be  no  means  whereby  the  errors  of  ungodliness  can  hurt  Me. 

5.  Ver.  4.    The  plains  of  death,  that  is,  of  the  flesli,  have 
compassed  Me  about.     And  the  overflowings  of  ungodliness 
have  troubled  Me.     Ungodly  troubles'  stirred  up  for  a  time,  i  or 
like  torrents  of  rain  which  Avill  soon  subside,  have  come  on ''^'^°^'^®"' 
to  trouble  Me. 

6.  Ver.  5.  The  p)ains  of  hell  compassed  Me  about.  Among 
those  that  compassed  Me  about  to  destroy  Me,  were  pains  of 
envy,  which  work  death,  and  lead  on  to  the  hell  of  sin.  The 
snares  of  death  prevented  Me.  They  prevented  Me,  so  that 
they  wished  to  hurt  Me  first,  which  shall  afterwards  be  re- 
compensed unto  them.  Now  they  seize  unto  destruction  such 
men  as  they  have  evilly  persuaded  by  the  boast  of  righteous- 
ness: in  the  name  but  not  in  the  reality  of  which  they  glory 
against  the  Gentiles. 

7.  Ver.  6.  And  in  Mine  oppression  I  called  upon  the 
Lord,  and  cried  unto  3Ly  God.     And  He  heard  My  voice 

from  His  holy  temple.  He  heard  from  My  heart,  wherein 
He  dvvelleth,  My  voice.  And  My  cry  in  His  sight  entered 
into  His  ears ;  and  My  cry,  which  I  utter,  not  in  the  ears  of 
men  but  inwardly  before  Him  Himself,  entered  into  His 
ears. 

8.  Ver.  7.  And  the  earth  ivas  moved  and  trembled.  When 
the  Son  of  Man  was  thus  glorified,  sinners  were  moved  and 
trembled.  And  the  foundations  of  the  rnounioins  icere 
irouhled.  And  the  hopes  of  the  proud,  which  were  in  tliis 
life,  were  troubled.  And  icere  moved, for  God  uas  uroth 
icith  ihem.  That  is,  that  the  hope  of  temporal  goods  might 
have  now  no  more  establishment  in  the  hearts  of  men. 

9.  Ver.  8.  There  went  up  smoke  in  His  tvrath.  The 
tearful  supplication  of  penitents  went  up,  when  they  came  to 


118   God,  though  above  knowledge^  dicells  with  His  oion  in  love. 

Psalm  know  God's   threatenings   against    the  ungodly.     And  fire 

'hurtielli  from  His  face.      And   the    ardour   of  love    after 

repentance  burns  by  the  knowledge  of  Hhn.  Coals  were 
kindledfrom  Him.  They,  vv-ho  were  already  dead,  abandoned 
by  the  fire  of  good  dcske  and  the  light  of  righteousness,  and 
who  remained  in  coldness  and  darkness,  re-enkindled  and 
enlightened,  have  come  to  life  again. 

1 0.  Ver.  9.  And  He  bowed  the  heaven,  and  came  down.  And 
He  humbled  the  just  One,  that  He  might  descend  to  men's 
infirmity.  And  darkness  under  His  feet.  And  the  ungodly, 
who  savour  of  things  earthly,  in  the  darkness  of  their  own 
malice,  knew  not  Him:  for  the  earth  under  His  feet  is  as  it 
were  His  footstool. 

11.  Ver.  10.  And  He  moiinicd  above  tlte  cherubim,  and  did 
fit}.     And  He  was  exalted  above  the  fulness  of  knowledge, 

Roin.i3,that  no  man  sliould  come  to  Him  but  by  love:  for  love  is 
ilie  fulfilling  of  tlte  laic.  And  full  soon  He  shewed  to  His 
lovers  that  He  is  incomprehensible,  lest  they  should 
suppose  that  He  is  comprehended  by  corporeal  imagina- 
tions. He  fletv  above  the  wings  of  the  winds.  But  that 
swiftness,  v/hereby  He  shewed  Himself  to  be  incomprehen- 
sible, is  above  the  powers  of  souls,  whereon  as  upon  wings 
they  raise  themselves  from  earthly  fears  into  the  air  of  liberty. 

12.  Ver.  11.  And  Itaili  made  darkness  His  hiding  place. 
And  hath  settled  the  obscurity  of  the  Sacraments,  and  the 
hidden  hope  in  the  heart  of  believers,  where  He  may  lie  hid, 

2Cor.5,  and  not  abandon  them.  In  this  darkness  too,  wherein  we 
Rom.  8  y^^  walk  bg  faith,  and  not  hg  sight,  as  long  as  we  hope  for 
25.  what  we  see  not,  and  with  patience  wait  for  it.  Round  about 
Him  is  His  tabernacle.  Yet  they  that  believe  Him  turn  to 
Him  and  encircle  Him;  for  that  He  is  in  the  midst  of  them, 
since  He  is  equally  the  friend  of  ail,  in  whom  as  in  a  taber- 
nacle He  at  this  time  dwells.  Dark  water  in  clouds  of  air. 
Nor  let  any  one  on  this  account,  if  he  understand  the  Scrip- 
ture, imagine  that  he  is  already  in  that  light,  which  will  be 
when  we  shall  have  come  out  of  faith  into  sight :  for  in  the 
prophets  and  in  all  the  preachers  of  the  word  of  God  there  is 
obscure  teaciiing. 

]-3.  Ver.  12.  In  respect  of  t lie  brightness  in  His  sight: 
in  comparison  with  the  briglitness,  which  is  in  the  sight  of 


Fonntains  of  Grace,  avd  foundations  of  Prophecy,  revealed.    119 

His   manifestation.     His   clouds   have  passed  over.     The  Ver. 
preachers  of  His  word  are  not  now  bounded  by  the  confines  ^^~^^' 
of  Judaea,  but  have  passed  over  to  the  Gentiles.     Hail  and 
coals  of  fire.    Reproofs  are  figured',  whereby,  as  by  hail,  the^  'ead 
hard  hearts  are  bruised:  but  if  a  cultivated  and  genial  soil,iiJjitI 
that  is,  a  godly  mind,  receive  them,  the  hail's  hardness  dis-°'"S" 

1  •  1         •        1  />    1  charged 

solves  into  water,  that  is,  the  terror  of  the  lightning-chargcd^,  reproofs' 
and  as  it  were  frozen,  reproof  dissolves  into  satisfying  doc-^^!^'^"' 

'J  Jo  ratfE. 

trine  ;  and  hearts  kindled  by  the  fire  of  love  revive.     All 
these  things  in  His  clouds  have  passed  over  to  the  Gentiles. 

ii.  Ver.  13.  And  Ihe  Lord  hat k  thundered  from  heaveu. 
And  in  confidence  of  the  Gospel  the  Lord  hath  sounded  forth 
from  the  heart  of  the  just  One-  And  the  Highest  gave  His 
voice  ;  that  we  might  entertain  it,  and  in  the  depth  of  human 
things,  might  hear  things  heavenly. 

15.  Ver.  14.  And  He  sent  out  His  arroivs,  and  seal teved 
them.  And  He  sent  out  Evangelists  traversing  straight 
paths  on  the  wings  of  strength,  not  in  their  own  power,  but 
His  by  Whom  they  were  sent.  And  He  scattered  them,  to 
whom   they  were  sent,  that  to  some  of  them  they  should  be 

the  savour  of  life  unto  life,  to  others  ihe  savour  of  death  2  Cor.2, 
unto  death.     And  He  multiplied  lightnings,   and  troubled     ' 
them.     And  He  multiplied  miracles,  and  troubled  them. 

16.  Ver.  1.5.  And    the  fountains    of   ivater  were   seen. 

And  the  fountains  of  water  springing  up  into  everlasting  3o\mi, 
life,  which  were  made  in  the  preachers,  were  seen.     And  the     ' 
foundations  of  the  round  ivorkl  tcere  revealed.     And   the 
Prophets,  who  were  not  understood,  and  upon  whom  was  to 
be  built  the  world  of  believers  in  the  Lord,  were  revealed. 
At  Th II  chiding,  O  Lord:    crying  out,  The  kingdom  of  Godhnksio, 
is  come  nigh  unto  you.     At  the  blasting  of  ihe  hreath  of  Thy  ' 
displeasure ;   saying,  Except  ye  repent,  ye  shall  all  likeu^ise  Lnkeis, 
perish. 

17.  Ver.  16.  He  hath  sent  doicn  from  on  high,  and  hath 
fetched  Me:  by  calling  out  of  the  Gentiles  for  an  inheritance 

a  glorious  Church,  not  having  spot,  or  tcrinkle.     He  Jiath'E^h.d, 
taken  Me  out  of  the  multitude  of  ivaters.     He  hath  taken  ^''' 
Me  out  of  the  multitude  of  peoples. 

18.  Ver.  17.  He  hath  delivered  Me  from  3Iy  strongest 
enemies.     He  hath  delivered  Me  from   Mine  enemies,  who 


120     Freedom  of  Faith r     God' s  judgments  kept  ever  in  v'ieiff. 

FsALM  prevailed    to   the    afflictinti'   and    overturninor    of    this   tera^ 
XVIll.  . 
^poral  life  of  Mine.     And  froii  iliem  tcJiich  hate   Me;  for 

Iheij  are  too  strong  for  Me:  as  long  as  1  am  under  them 

l<no^Ying  not  God, 

19.  Ver.  18,  TJicy  have  prevented  Me  in  the  dag  of  Mg 
ajfiiction.  They  have  first  injured  Me,  in  the  time  when  I 
am  bearing  a  mortal  and  toilsome  body.  And  the  Lord 
hath  become  Mg  stag.  And  simce  the  stay  of  earthly  pleasure 
was  disturbed  and  torn  up  by  the  bitterness  of  misery,  the 
Lord  hath  become  My  stay. 

20.  Ver.  19.  And  hath  brought  Me  for  tit  into  a  broad  place. 
And  since  1  was  enduring  the  straits  of  the  flesh.  He  brought 
Me  forth  into  the  spiritual  breadth  of  faith.  He  hath 
delivered  Me,  because  He  desired  3Ie.  Before  .that  I  desired 
Him,  He  delivered  Me  from  My  most  powerful  enemies, 
(who  were  envious  of  Me  when  I  once  desired  Him,)  and 
from  them  that  hated  Me,  because  I  do  desire  Him. 

21.  Ver.  20.  And  the  Lord  shall  reward  Me  according  to 
Big  righteousness.  And  the  Lord  shall  reward  Me  accord- 
ing to  the  righteousness  of  My  good  will.  Who  first  shewed 
mercy,  before  that  1  had  the  good  will.  And  according  to 
the  cleanness  of  Mg  hands  He  will  recompense  Me.  And 
according  to  the  cleanness  of  My  deeds  He  will  recompense 
Me,  Who  hath  given  Me  to  do  well  by  bringing  Me  forth 
into  the  broad  place  of  faith. 

22.  Ver.  il.  Because  I  have  kept  the  wags  of  the  Lord. 
That  the  breadth  of  good  works,  that  are  by  faith,  and  the 
long-suffering  of  perseverance  should  follow  after. 

23.  Nor  have  I  walked  impiouslg  apart  from  3Ig  God. 
^mlf'  ^'®^'  ""■  ^^'  ^^^^  His  judgments  are^  in  3Ig  sight.  For  with 
'  are  a/- persevering  contemplation  I  weigh  all  His  judgments,  ihaX 
»t'«i's-     jg^  j^i^g  rewards  of  the  rigliteous,  and  the  punishments  of  the 

vmgodly,  and  the  scourges  of  such  as  are  to  be  chastened, 
and  the  trials  of  such  as  are  to  be  proved.  And  I  have  not 
cast  out  His  righteousness  from  Me:  as  they  do  that  faint 
under  their  burden  of  them,  and  return  to  their  OAvn  vomit. 

24.  Ver.  23.  And  1  shall  be  undefiled  with  Him,  and  I 
shall  keep  Mgselffrom  Mine  iniijuitg. 

25.  Ver.  2J.  And  the  Lord  shall  reward  Me  according  to 
Mij  righteousness.     Accordingly  not  only  for  the  breadth  of 


God  the  source  of  Holiness  and  Light,  hut  to  His  01071,      1-2 1 

faith,   which  worketh  by  love ;  but  also  for  the  length  of  Ver. 
perseverance,  will  the  Lord  reward   Me   according  to    My  ^'^~^^' 
righteousness.     And  according  to  the  cleanness  of  Mg  hands 
in  the  sight  of  His  eyes.     Not  as  men  see,  but  in  the  sight 
of  His  eyes.     For  the  things  that  ai'e  seen  are  temporal;  2  Cor, 
hut  the  things  that  are  not  seen  are  eternal:  whereto  the'*'^'^' 
height  of  hope  appertains. 

26.  Ver.  25.  With  the  holy  Thou  shalt  be  holy.  There  is 
a  hidden  depth  also,  wherein  Thou  art  known  to  be  holy 
with  the  holy,  for  that  Thou  makest  holy.  And  with  the 
harmless  Thou  shall  be  harmless.  For  Thou  harmest  no 
man,  but  each  one  is  bound  by  the  bands  of  his  own  sins.       Prov,  5, 

27.  Ver.  20,   And  uiih  the  chosen  Thou  shalt  be  chosen.^'^"' 
And  by  him  vvhom  Thou  choosest,  Thou  art  chosen.     And 
icith  the  froivard  Thou  shalt  be  froward.     And  with  the 
frowaid  Thou  seemest  froward:  for  they  say,  The  icay  of  the'Eztk. 
Lord  is  not  right:   and  tlieir  way  is  not  right.  ^^'  ^^' 

28.  Ver.  27.  For  Tliou  will  make  uhole  the  humble  people. 
Now  this  seems  froward  to  the  froward,  that  Thou  wilt  make 
them  whole  that  confess  their  sins.     And  Thou  uill  humble 

the  eyes  of  the  proud.  But  them  that  are  ignorant  of  God\s  Rom. 
righteousness,  and  seek  to  establish  their  oivn,  Thou  wilt  '  ' 
humble. 

29.  Ver.  28.  For  thou  icilt  light  My  candle,  O  Lord. 
For  our  light  is  not  from  ourselves;  but  Thou  trill  light  my 
candle,  O  Lord.  O  my  God,  Thou  icill  enlighten  my  dark- 
7iess.  For  we  through  our  sins  are  darkness ;  but,  Thou,  O 
my  God,  ivill  enlighten  my  darkness. 

30.  Ver.  29.  For  by  Thee  shall  I  be  delivered  from 
temptation.  For  not  by  myself,  but  by-  Thee,  shall  I  be 
delivered  from  temptation.  And  in  my  God  shall  I  leap 
over  the  icall.  And  not  in  myself,  but  in  my  God  shall  I 
leap  over  the  wall,  which  sin  has  raised  between  men  and 
the  heavenly  Jerusalem. 

31.  Ver.  30.  My  God,  His  uay  is  undejihd.  My  God 
Cometh  not  unto  men,  except  they  shall  have  purified  the 
way  of  faith,  whereby  He  may  come  to  them;  for  that  His 
nay  is  undefiled.  The  words  of  tJie  Lord  have  been  proved 
by  fire.  The  words  of  the  Lord  are  tried  by  the  fire  of 
tribulation.      He  is  the  Protector  of  them  that  hope  in  Him. 


122        God  gives  strength,  speed,  valour,  guidance,  freedom. 

Psalm  And  all  that  hope  not  in  themselves,  bat  in  Him,  are  not 
2^XH1' consumed   by   that  same  tribulation.     For  hope    followeth 

faith. 

3-2.  Ver.  81.  For  Who  is   God,  hut  the  Lord?   Whom  we 

serve.     And  Who  God,  but  our  God?     And  Who  is  God, 

but  the  Lord?    Whom    after    good    service    we    sons    shall 

possess  as  the  hoped  for  inheritance. 

33.  Ver.  32.  God,  Who  hath  girded  me  icilh  strength. 
God,  Who  hath  girded  me  that  I  might  be  strong,  lest  the 
loosely  flowing  folds  of  desire  hinder  my  deeds  and  steps. 
And  hath  made  my  v:ay  undefiled.  And  hath  made  the 
way  of  love,  whereby  I  may  come  to  Him,  undefiled,  as  the 
way  of  faith  is  undefiled,  whereby  He  comes  to  me. 

34.  Ver.  33.  Who  hath  made  my  feet  perfect  like  harts' 
feet.  Who  hath  made  my  love  perfect  to  surmount  the 
thorny  and  dark  entanglements  of  this  world.  And  will  set 
me  up  on  high.     And  wiil   fix   my   aim    on    the    heavenly 

Epbes.  habitation,  that  /  may  he  filled  %vith  all  thefidness  of  God. 

3, 19.  g5_  Yqx.  34.  JVho  teacheth  my  hands  for  battle.  Who 
teacheth  me  to  work  for  the  overthrow  of  mine  enemies, 
■who  strive  to  shut  the  kingdom  of  heaven  against  us.  And 
Thou  hast  made  mine  arms  as  a  bow  of  steel.  And  Thou 
hast  made  my  earnest  striving  after  good  works  miwearied. 

36.  Ver.  35.  And  Thou  hast  given  me  the  defence  of  my 
salvation,  and  Thy  right  hand  hath  held  me  up.  And  the 
favour  of  Thy  grace  hath  held  mc  up.  And  Thy  discipline 
hath  directed  me  to  the  end.  And  Thy  correction,  not 
suffering  me  to  wander  from  the  vvay,  hatli  directed  me  that 
whatsoever  I  do,  I  refer  to  that  end,  "whereby  I  may  cleave 
to  Thee.  And  this  Thy  discipline,  it  shall  teach  me.  And 
that  same  correction  of  Thine  shall  teach  me  to  attain  to 
that,  whereunto  it  hath  directed  me. 

37.  Ver.  36.  Thou  hast  enlarged  my  steps  under  me. 
Nor  shall  tlie  straits  of  the  flesh  liinder  ma;  for  Thou  hast 
enlarged  my  love,  working  in  gladness  even  with  these 
mortal  things  and  members  v.'iiich  are  under  me.  And  my 
footsteps  have  not  been  iveakened.     And  either  my  goings, 

or  the  marks  which  I  have  imprinted  for  the  imitation  of 
those  that  follow,  have  not  been  weakened. 

38.  Ver.  37,  /  will  follow  up  mine  enemies,  and  seize 


Enemies  partly  converted^  partly  overthrown.  123 

them.     I  will  follow  up  my  carnal  affections,  and  will  not  be  Veh. 
seized  by  them,  but  v/ill  seize  them,  so  that  they  may  j^q  33—44. 
consumed.     And  I  will  not  turn,  till  they  fail.     And  from 
this  purpose  I  will  not  turn  myself  to  rest,  till  they  fail  who 
make  a  tumult  about  me. 

39.  Ver.  38.  I  will  break  them,  and  they  shall  not  be  able 
to  sia.nd:  and  they  shall  not  hold  out  against  me.  They 
shall  fall  under  my  feet.  When  they  are  cast  down,  I  wiil 
place  before  me  the  loves'  whereby  1  walk  for  evermore.         'seep.83. 

40.  Ver.  39.  And  Thou  hast  girded  me  ivilh  slrenyih  to^^^^^ 
the  tear.     And  the   loose    desires   of  my   flesh    hast  Thou  sinners, 
bound  up  with  strength,  that  in  such  a  fight  1  may  not  be  their  ' 
encumbered.      Thon  hast  supplanted  wider   me  them  tliat^^^^-' 
rose  up  against  me.    Thou  hast  caused  them  to  be  deceived, 

who  followed  upon  me,  that  they  should  be  brought  under 
me,  who  desired  to  be  over  me. 

41.  Ver.  40.  And  Thou  hast  given  mine  enemies  the  back 
to  me-  And  Thou  hast  turned  mine  enemies,  and  hast  made 
them  to  be  a  back  to  me,  that  is,  to  follow  me.  And  Thou 
hast  destroyed  them  that  hate  me.  But  such  other  of  them, 
as  have  persisted  in  hatred.  Thou  hast  destroyed. 

42.  Ver.  41.  They  have  cried  out,  and  there  uas  none  to 
save  thenj.  For  who  can  save  them,  whom  Thou  wouldest 
not  save  ?  To  the  Lord,  and  He  did  not  hear  (hem.  Nor 
did  they  cry  out  to  any  chance  one,  but  to  the  Lord  :  and 
He  did  not  judge  them  worthy  of  being  heard,  who  depart 
not  from  their  wickedness. 

43.  Ver.  42.  And  I  will  beat  them  as  small  as  dust  Infore 
the  face  of  the  icind-  And  I  will  beat  them  small;  for  dry 
they  are,  receiving  not  the  shower  of  God's  mercy;  that 
borne  aloft  and  puffed  up  with  pride  they  may  be  hurried 
along  from  firm  and  luishaken  hope,  and  as  it  were  from  the 
earth's  solidity  and  stability.  As  the  clay  of  the  streets 
I  uill  destroy  them.  In  their  wanton  and  loose  course  along 
the  broad  ways  of  perdition,  Avhich  many  walk,  will  I  destroy 
til  em. 

44.  Ver.  43.  Thou  uili  deliver  Me  from  the  contradictions 
of  the  people.     Thou  wilt  deliver  Me  from  the  contradictions 

of  them  who  said,  If  ue  send  Him  aivoy,  all  the  world  wilUolinil, 

48  y   1-6 J 

go  after  Him.  19, 


124    TUe  ^strange  children'  offended  at  Christ,  and  confounded. 

Psalm       45,   Tliou  shall   make  Mc  the  head  of  the   Genliles.     A 

'people  whom   I  have  not    knoivn    have   served   Me.      The 

people  of  the  Gentiles,  whom  in  bodily  presence  I  have  not 
visited,  have  served  Me.  (Ver.  44.)  At  the  hearim)  of  the 
ear  they  have  obeyed  Me.  They  have  not  seen  Me  with  the 
eye :  but,  receiving  My  preachers,  at  tlie  hearing  of  the  ear 
they  have  obeyed  Me. 

46*.  The  strange  children  have  lied  unlo  Me.     Children, 
not  to  be  called  Mine,  but  rather  strange  children,  to  whom 
John  8,  it  is  rightly  said,  Ye  are  of  your  father  the  devil,  have  lied 
^*"        unto  Me.     (Ver.  45.)   The  strange  children  have  waxen  old. 
The  strange  children,  to  whom  for  their  renovation  I  brought 
the  new  Testament,  have  remained  in  the  old  man.    And  they 
have  halted  from  their  own  paths.     And  like  those  that  are 
weak  in  one  foot,  for  holding  the  old  they  have  rejected  the 
new  Testament,  they  have  become  halt,  even  in  this  old  Law, 
Mat.  15, rather  following  their  own  traditions,  than  God's.     For  they 
^'         brought  frivolous  charges  of  unwashen  hands,  because  such 
were  the  paths,  which  themselves  had  made  and  worn  by 
long   use,   in   wandering   from    the    ways    of    God's    com- 
mands. 

47.  Ver.  46.  The  Lord  livelh,  and  blessed  be  my   God. 
Rom.  8,  But  to  he  carnally  minded  is  death  :  for  the  Lord  liveth, 

and  blessed  be  my  God.  And  let  the  God  of  my  salvation 
be  exalted.  And  let  me  not  think  after  an  earthly  fashion 
of  the  God  of  my  salvation  ;  nor  look  from  Him  for  this 
earthly  salvation,  but  that  on  high. 

48.  Ver.  47.  O  God,  Who  givest  Me  vengeance,  and  sub- 
duest  the  people  under  Me.  O  God,  Who  avengest  Me  by 
subduing  the   people  under  JNIe.      My  deliverer  from  3Iy 

John\9, angry  enemies:  the  Jews  crying  out.  Crucify  Him,  Crucify 
^-  Him. 

49.  Ver.  48.  From  them  that  rise  up  against  Me  Thou 
icilt  exalt  3Ie.  From  the  Jews  that  rise  up  against  Me  in 
My  passion,  Thou  wilt  exalt  Mo  in  My  resurrection.  From 
the  unjust  in  an  Thou  will  deliver  Me.  From  their  unjust 
rule  Thou  wilt  deliver  Me. 

50.  Ver.  49.  For  this  cause  n:ill  I  confess  to  Thee  among 
the  Gentiles,  O  Lord.  For  this  cause  shall  the  Gentiles 
confess  to  Thee  through  Me,  O  Lord.     And  I  will  sing  unto 


Wonders  of  salvation.     God's  glory  in  the  spiritual  heavens.    125 

TJiy  Name.     And  Tliou  sLalt  be  more  widely  known  bv  My  Ver. 
good  deeds.  ^ 

51.  Vev.  50.  MagniJ'yintj  llie  sahailon  of  His  King.  God, 
Who  magnifieth,  so  as  to  make  wonderful,  the  salvation, 
which  His  Son  givetli  to  believers.  And  shelving  mercy  to 
His  Christ:  God,  Who  sheweth  mercy  to  His  Christ:  To 
David  and  to  His  seed  for  evermore :  to  the  Deliverer 
Himself  strong  of  hand,  Who  hath  overcome  this  world;  and 
to  them  whom,  as  believers  in  the  Gospel,  He  hath  begotten 
for  evermore.  What  things  soever  are' spoken  in  this  Psalm 
which  cannot  apply  to  the  Lord  Himself  personally,  that  is 
to  the  Head.of  the  Church,  must  be  referred  to  the  Church. 
For  whole  Christ  speaks  here,  in  Whom  are  all  His  members. 


PSALM   XIX.  xvm. 


FIRST   EXPOSITION. 
To  the  end,  a  Psalm  of  David  himself. 

1.  It  is  a  well-known  title;  nor  does  the  Lord  Jesus 
Christ  say  what  follows,  but  it  is  said  of  Him. 

2.  Ver.  1.  The  heavens  tell  out  the  glory  of  God.  The 
righteous  Evangelii^s,  in  whom,  as  in  the  heavens,  God 
dwelleth,  set  forth  the  glory  of  our  Lord  Jesus  Christ,  or  the 
glory  wherewith  the  Son  glorified  the  Father  upon  earth. 
And  the  firmament  sheweth  forth  the  uorks  of  His  hands. 
And  the  firmament  sheweth  forth  the  deeds  of  the  Lord's 
power,  that  now  made  heaven  by  the  assurance  of  the  Holy 
Ghost,  which  before  was  earth  by  fear. 

3.  Ver.  2.  Day  unto  day  utter eth  word.  To  the  spiritual 
the  Spirit  givelh  out  the  fulness  of  the  unchangeable  Wisdom 

of  God,  the  Word  which  in  the  beginning  is  God  with  God.  John  i, 
And  night  unto  night  announcelh  knowledge.     And  to  the 
fleshly,  as  to  those  afar  off,  the  mortality  of  the  flesh,  by  con- 
veying faith,  announceth  future  knowledge. 

4.  Ver.  3.  Tliere  is  no  speech  nor  language,  in  which  their 
voices  are  not  heard.     In  which  the  voices  of  the  Evangelists 


126    Our  Lord's  Advent,  and  course  on  earth.    He  is  the  Law. 

PsAi.M  have  not  been  heard,  seeing  tint  the  Gospel  was  preached 

Exp.V'"  every  tongue. 

5.  Ver.  4.   Their  sound  is  gone  out  into  all  the  earth,  and 

their  words  to  the  ends  of  the  irorld. 

6.  In  the  sun  hath  He  set  His  tabernacle.  Now  that  He 
might  war  against  the  powers  of  temporal  error,  the  Lord, 

Mat.io,  being  about  to  send  not  peace  but  a  sword  on  earth,  in  time, 

^^g        or   in  manifestation,  set  so  to   say  His  military   dwelling, 

134.       that  is,  the  dispensation  of  His  incarnation.     (Ver.  5.)     And 

He  as  a  bridegroom  doming  forth  out  of  His  chamber.    And 

He,  coming  forth  out  of  the  Virgin's  womb,  where  God  was 

united  to  man's  nature  as  a  bridegroom  to  a  bride.     Rejoiced 

as  a  giant  to  run  His  way.     Rejoiced  as  One  exceeding 

strong,  and  surpassing  all  other  men  in  power  incomparable, 

Ps.  1,1.  not  to  inhabit,  but  to  run  His  way.     For,  He  stood  not  in 

the  way  of  sinners. 

7.  Ver.  6.  His  going  forth  is  from  the  highest  heaven. 
From  the  Father  is  His  going  forth,  not  that  in  time,  but 
from  everlasting,  whereby  He  was  born  of  the  Father.  And 
His  meeting  is  even  to  the  height  of  heaven.  And  in  the  ful- 
ness of  the  Godhead  He  meets  even  to  an  equality  with  the 
Father".  And  there  is  none  that  may  hide  himself  from  His 

John  I,  heat.  But  whereas,  the  Word  was  even  made  flesh,  and 
dwelt  in  us,  assuming  our  mortality.  He  permitted  no  man 
to  excuse  himself  from  the  shadow  of  death  ;  for  the  heat  of 
the  Word  penetrated  even  it. 

8.  Ver.  7.   The  law  of  the  Lord  is  iindefiled,  converting 
MB.tt. 5,  souls.   The  law  of  the  Lord,  therefore,  is  Himself  Who  came 

'"        to  fulfil  the  law,  not  to  destroy  it ;    an  undefiled  law,  IVho 

iTet.2, did  no  sin,   neither  teas  guile  found  in  His  mouth,   not 

oppressing  souls  with  the  yoke  of  bondage,  but  converting 

them  to  imitate  Him  in  liberty.     The  testimony  of  the  Lord 

is  sure,  giving  wisdom  to  babes.     The  testimony  of  the  Lord 

M&t.ufs  sure ;  for,  no  man  knowetlt  the  Father  save  the  Son,  and 

Lukeio  ^'^  '^  whomsoever  the  Son  trill  reveal  Him,  which  things 

21.        have  been  hidden  from  the  wise  and  revealed  to  babes ;  for, 

4^  g_       God  resisteth  the  proud,  but  giveth  grace  to  the  humble. 

9.  Ver.  8.  TJie  statutes  of  the  Lord  are  right,  rejoicing 
the  heart.     All  the  statutes  of  the  Lord  are  right  in  Him 

•  Vid.  in  Psalm  58.  (59.  E.  V.)  Enarrat.  i.  §.  ]0. 


Holy  fear.    Judgments  of  God  f  clearinrj  from  earfji,  desired.  127 

Who  taught  not  what  He  did  not ;  that  they  wlio  shodkl  Ver. 
imitate  Him  might  rejoice  in  lieart,  in  those  things  which  ^'  *^' 
they  should  do  freely  with  love,  not  slavishly  with  fear.  The 
commandmeni  of  the  Lord  is  lucid,  e)ili(fhteiiing  the  eyes. 
The  commandment  of  the  Lord  is  lucid,  with  no  veil  of 
carnal  observances,  enlightening  the  siglit  of  the  inner 
man. 

10.  Ver.  9.    Tit e  fear  of  the  Lord  is  chaste,  enduring  for 
ever.    The  fear  of  the  Lord;  not  tliat  distressing'  fear  under 'poenalis 
the    law,  dreading  exceedingly  the  withdrawal  of  temporal 
goods,  by  the  love  of  which  the  soul  commits  fornication  ; 

but  that  chaste  fear  wherewith  the  Church,  the  more  ardently 
she  loves  her  Spouse,  the  more  carefully  does  she  take  heed 
of  offending  Him,  and  therefore,  perfect  love  casteth  not  out  1  John 
this  fear,  but  it  endureth  for  ever.  ' 

11.  Til  e  judgments  of  the  Lord  are  true,  justified  together. 

The  judgments  of  Him,  Who  judgeth  no  man,  hut  hath  3oh.a  5, 
committed  aU  judgment  unto  the  Son,  are  justified  in  truth 
unchangeably.  For  neither  in  His  threatenings  or  His 
promises  doth  God  deceive  any  man,  nor  can  any  Avithdraw 
either  from  the  ungodly  His  punishment,  or  from  the 
godly  His  reward.  (Ver.  10.)  To  be  desired  more  than  gold, 
and  much  precious  stone.  Whether  it  be  gold  and  stone 
itself  much,  or  much  precious,  or  much  to  he  desired ;  still, 
the  judgments  of  God  are  to  be  desired  more  than  the  pomp 
of  this  world ;  by  desire  of  which  it  is  brought  to  pass  that 
the  judgments  of  God  arc  not  desired,  but  feared,  or 
despised,  or  not  believed.  But  if  any  be  himself  gold  and 
precious  stone,  that  he  may  not  be  consumed  by  fire,  but 
received  into  the  treasury  of  God,  more  than  liimself  does  he 
desire  the  judgments  of  God,  Whose  will  he  prefeiTeth  to  his 
own.  And  sweeter  than  honey  and  the  honey  conih.  And 
whether  one  be  even  now  honey,  who,  disenthralled  already 
from  the  chains  of  this  life,  is  awaiting  the  day,  when  he  may 
come  up  to  God's  feast ;  or  whether  he  be  yet  as  the  honey 
comb,  wrapped  about  with  this  life  as  it  were  with  wax,  not 
mixed  and  become  one  with  it,  but  filling  it,  needing  some 
pressure  of  God's  hand,  not  oppressing  but  expressing  it, 
whereby  from  life  temporal  it  may  be  strained  out  into  life 
eternal :  to  such  an  one  the  judgments  of  God  are  sweeter, 


128    Joy  in  obeying.    Sources  of  sin.    Pride  the  ^  great  offence,'' 

Psalm  than  he  himself  is  to  himself,  for  that  they  are  sweeter  than 

Y.^1^1  honey  and  the  honey  comb. 
'  12.  Ver.  11.  For  Thy  servant  keepeth  them.     For  to  him 

who  keepeth  them  not  the  day  of  the  Lord  is  bitter.  In 
keeping  them  there  is  great  reuard.  Not  in  any  external 
benefit,  but  in  the  thing  itself,  that  God's  judgments  are 
kept,  is  there  great  reward;  great  because  one  rejoiceth 
therein. 

13.  Ver.  12.  Who  utiderslandeth  sins?  But  what  sort  of 
sweetness  can  there  be  in  sins,  where  there  is  no  under- 
standing ?  For  who  can  understand  sins,  which  close  the 
very  eye,  to  which  truth  is  pleasant,  to  which  the  judgments 
of  God  are  desirable  and  sweet  ?  yea,  as  darkness  closes  the 
eye,  so  do  sins  the  mind,  and  suffer  it  not  to  see  either 
the  light,  or  itself. 

14.  Cleanse  me,  0  Lord,  from  yny  secret  faults.  From  the 
lusts  which  lie  hid  in  me,  cleanse  me,  O  Lord.  (Ver.  13.) 
And  from  the  faults  of  others  preserve  Thy  servant.  Let  me 
not  be  led  astray  by  others.  For  he  is  not  a  prey  to  the 
faults  of  others,  who  is  cleansed  from  his  own.  Preserve 
therefore  from  the  lusts  of  others,  not  the  proud  man,  and 
him  who  would  be  his  own  master,  but.  Thy  servant.  //* 
they  get  not  the  dominion  over  me,  then  shall  I  be  undefiled. 
If  neither  my  own  secret  sins,  nor  those  of  others,  get  the 
dominion  over  me,  then  shall  I  be  undefiled.  For  there  is 
no  third  source  of  sin,  but  one's  own  secret  sin,  by  which  the 
devil  fell,  and  another's  sin,  by  which  man  is  seduced,  so  as 
by  consenting  to  make  it  his  own.     And  I  shall  be  cleansed 

from  the  great  offence.  What  but  pride  ?  for  there  is  none 
Ecclus.  greater  than  apostacy  from  God,  which  is  the  beginning  of 
10,12.  fjig  pfitjg  of  man.  And  he  shall  indeed  be  undefiled,  who 
is  free  from  this  offence  also ;  for  this  is  the  last  to  them  who 
are  returning  to  God,  which  was  the  first  as  they  departed 
from  Him. 

15.  Ver.  14.  And  the  words  of  my  mouth  shall  be  pleasing, 
and  the  meditation  of  my  heart  is  always  i?i  Thy  sight. 
The  meditation  of  my  heart  is  not  after  the  vain  glory  of 
pleasing  men,  for  now  there  is  pride  no  more,  but  in  Thy 
sight  alway.  Who  regardcst  a  pure  conscience.  O  Lord,  my 
Helper,  and  my  Bedeemer.     O  Lord,  my    Helper,   in  my 


Conversion  is  of  grace.    Singing  xoith  understanding.       129 

approach  to  Thee ;  for  Thou  art  my  Redeemer,  that  I  might  Ver. 
set  out  unto  Thee :  lest  any  attributing  to  his  own  wisdom  '^' 
his  conversion  to  Thee,  or  to  his  own  strength  his  attaining 
to  Thee,  should  be  rather  driven  back  by  Thee,  who 
resistest  the  proud  3  for  he  is  not  cleansed  from  the  great 
offence,  nor  pleasing  in  Thy  sight,  Who  redeemest  us  that 
we  may  be  converted,  and  helpest  us  that  we  may  attain 
unto  Thee. 


PSALM    XIX.  xviii. 


SECOND  EXPOSITION. 

1.  As  we  have  intreated  the  Lord  to  cleanse  us  from  our 
own  secret  faults,  and  preserve  His  servants  from  those  of 
others,  we  ought  to  understand  the  meaning  of  thisj  that  we 
may  sing  with  man's  intelligence,  and  not  as  it  were  with  the 
voice  of  birds.     For  black-birds,   and  parrots,  and  ravens, 
and  magpies,  and  such  like  birds,  are  often  taught  by  men 
to    utter    they  know   not  what.     But  to  sing   with  under- 
standing  has  been  granted  by   the   divine   will   to    human 
kind.     And  how  many  bad  and  dissipated  men  thus  sing 
what  is   worthy    of  their   ears    and   hearts,    we    well  know 
and  we  deplore.     For  they  are  so  much  the  worse,  as  they 
cannot  be  ignorant   of   what    they    sing.     For   they  know 
that  their  songs  are  impure,  and  yet  the  greater  the  impurity 
the  greater  their  readiness  to  sing,  for  they  think  themselves 
the  more  joyous  in   proportion  as  they  are  more  unclean. 
But  we  who,  in  the  Church,  have  learnt  to  sing  the  oracles 
of  God,  should  at  the  same  time  be  instant  to  be  that  which 
is  written,  Blessed  is  the  people  that  understand  the  joyful  Pa.  8, 
sound.     Therefore,    dearest   brethren,   what   we   have   sung'"- 
with  accordant  voice,  we  ought  also   with  an  undisturbed 
heart  to  know   and  understand.      For  each  one  of  us  has 
in  this  canticle  prayed  unto  the  Lord,  and  said  unto  God, 
Cleanse  Thou  me  from  my  secret  faults^  and  preserve  Thy  ver.  12, 
servant  from    those    of  others.     If  they  shall  not  get  the  ^^' 
dominion  over  me.,  then  shall  I  be  undefiled,  and  cleansed 

K 


130       Glory  of  free  Grace  declared  by  the  spiritual  Heavens. 

Psalm  from  the  great  offence.     Now  that  we  may  well  understand 
^p^j  what    this     is,     and     the     nature    of   it,    let    us,    as    the 
Lord  shall  help   us,  shortly  run  over  the   contents  of  this 
Psalm. 

2.    For   the    canticle    is    of  Christ,  as   evidently  appears 
ver.  5,    from  that  passage  where  it  is  written.  He  as  a  Bridegroom 
coming  forth  out  of  His  chamber.     For  who  is  the  Bride- 
groom, but  He  to  whom  has  been  betrothed  by  the  Apostle 
that  virgin,  for  whom  the  chaste  friend  of  the  bridegroom 
2  Cor.    chastely  fears,  lest  as  the  serpent  beguiled  Eve  through  his 
^''  ^'    subtilty,  so  this  virgin's  mind,  the  Bride  of  Christ,  should  he 
corrupted  from  the  chastity  that  is  in  Christ  ?     In  this  our 
Lord  and  Saviour  Jesus  Christ,  therefore,  abundant  and  full 
Jolm  1,  grace   resides,   of  winch   the   Ajoostle  John   saith,  And  ice 
^^'         beheld  His  glory,   the  glory  as  of  the  only-begotten  of  the 
Father, full  of  grace  and  truth.  . 

Ver.  1.  This  glory  the  heavens  declare^  The  heavens  are 
Saints,  raised  up  from  the  earth,  bearing  the  Lord.  Although 
the  visible  heaven  also,  in  some  sort,  hath  declared  the  glory 
of  Christ.  When?  When,  at  the  same  Lord's  nativity,  a  new 
star,  which  had  never  before  been  seen,  appeared.  But, 
nevertheless,  these  are  truer  and  higher  heavens,  of  which  it  is 
ver. 3, 4.  said  in  the  following  verses  of  the  Psalm,  There  is  no  speech, 
nor  language,  in  which  their  voices  are  not  heard.  Their 
sound  is  gone  out  into  all  the  earth,  and  their  tcords  unto 
the  ends  of  the  tvorld.  Whose  words  but  the  heavens'? 
Wliose  then  but  the  Apostles'?  It  is  they  declare  unto  us 
the  glory  of  God,  residing  in  Jesus  Christ  through  grace  for  the 
Ro'.n.  3,  remission  of  sins.  For  all  have  sinned,  and  want  the  glory 
^^'  *'  of  God,  being  justified  gratuitously  by  His  Blood.  Because 
gratuitously,  therefore  grace.  For  grace  is  no  grace  if  it  be 
not  gratuitous.  Because  we  had  before  done  no  good  thing, 
whereby  we  might  deserve  such  gifts,  rather  in  that  punish- 
ment was,  not  for  nothing,  to  be  inflicted,  therefore  was  the 
boon  for  nothing  accorded.  Nothing  had  gone  before 
in  our  deserts  but  what  v/ould  entitle  us  to  condemnation. 
Titu!!  3,  But  He,  not  for  our  righteousness,  but  of  His  own.  mercy, 
hath  saved  ns  by  the  later  of  regeneration.  This,  I  say,  is 
the  glory  of  God;  this  have  the  heavens  declared.  This, 
1  say,  is  God's  glory,  not  thine.     For  no  good  hast  thou 


No  gloiy  due  to  us.     All  things  the  tvork  of  God's  Hands.     131 

done,  and  yet  so  great  good  hast  thou  received.     If,  therefore,  Ver.  i. 
thou  attainest  unto  the  glory  which  the  heavens  have  de- 
clared, say  unto   the  Lord  thy  God,  My  God,  His  mercy ^3,59 
shall  prevent  me.     For  it  hath  prevented  thee;  of  course  it^^* 
hath   prevented   thee,  for   that    it    ibund  no   good   in   thee. 
Thou   preventedst  His  punishment  by  thy  pride;    He  pre- 
vented thy  punishment  by  effacing  thy  sins.     For  as  of  a 
sinner  justified,  of  ungodly  made  godly,  of  one  condemned 
received  into  the  kingdom,  say  thou  unto  the  Lord  thy  God, 
Not  unto  us,  O  Lord,  not  unto  us,  but  unto  Thy  Name  give'Ps.iib, 
the  glory.     Say  we  not  unto  us.     For  unto  whom,  if  as  unto 
lis?    Say  we,  I  repeat,  not  unto  us;  for  if  He  were  so  to  deal 
with  us,  He  could  only  inflict  punishment  upon  us.     Not 
unto  us,  hut  unto  His  own  Name  let  Him  give  the  glory, 
because  He  hath  not  dealt  with  us  according  to  our  iniquities. 
Not  therefore  unto  us,  O  Lord,  not  unto  us.     The  repetition 
is  confirmation  ;  Not  unto  us,  O  Lord,  not  unto  us,  but  unto 
Thy  Name  give  the  glory.     This  those  heavens  knew,  which 
declared  the  glory  of  God. 

3.  And  the  firmament  sheweth  the  icorks  of  His  hands. 
What  was  before  said,  the  glory  of  God,  is  here  repeated, 
the  works  of  His  hands.  What  are  the  works  of  His  hands? 
It  is  not,  as  some  think,  that  God  made  all  things  by  the. 
Word,  and  man,  as  more  excellent  than  all  other  things.  He 
made  by  His  Own  Hands.  We  must  not  think  this;  this 
is  a  weak  and  inexact  notion  ;  for  He  made  all  things  by  the 
Word.  For  although  diverse  works  of  God  are  mentioned, 
among  which  He  made  man  after  His  own  image,  yet  a// John  I, 
things  were  made  by  Him,  and  without  Lliui  was  not  any 
thing  made.  But  as  respects  the  Hands  of  God,  it  is  said 
of  the  heavens  too.  And  the  heavens  are  the  works  of  Thy  Ps.  102, 
Hands.  And  that  you  might  not  suppose  that  saints  are  in 
that  place  called  heavens,  he  added.  They  shall  perish,  but 
Thou  abidest.  Therefore  not  man  only,  but  the  heavens 
also,  that  shall  perish,  did  God  make  with  His  Hands,  to  Whom 
it  is  said.  The  heavens  are  the  works  of  Thy  Hands.  And  of 
the  earth  is  this  self-same  said.  For  the  sea  is  His  and  //,»Ps.96,5. 
made  it,  and  His  Hands  laid  the  foundations  of  the  dry  land. 
Therefore,  if  He  made  the  heavens  with  His  Hands,  and 
the  earth  with  His  Hands,  He  made  not  man  alone  with 

K  2 


13*2  Figures  in  speaking  ofOod.  Man's  unwoi'thiness ;  His  Glory, 

Psalm  His  hands;  and  if  by  the  Word  He  made  the  heavens,  and 
XIX  . 

ExpJl.^y  the   Word  the  earth,  therefore  by   the  Word  man  too. 

What  by  the  Word  that  by  the  hand,  what  by  the  hand  that 

by  the  Word.     For  the  stature  of  God  is  not  marked  out  by 

human  members,  Who  is  wholly   every  where,   and   is  no 

where  contained.     What  therefore  He  made  by  the  Word, 

He  made  by  the  Wisdom,  and  what  He  made  by  the  Hand 

1  Cor.  l,he  did  by  the  Power ;    now  Christ  is  the  Poicer  of  God,  and 

John  1   ^^^^  Wisdom  of  God,  and  all  things  were  made  hy  Him,  and 
^'  without  Him  was  not  any  thing  made.     The  heavens  have 

declared,  do  declare,  will  declare,  the  glory  of  God.  The 
heavens,  I  say,  that  is,  the  Saints  will  declare  the  glory  of 
God  ;  raised  aloft  from  earth,  bearing  God,  thundering 
with  precepts,  lightening  with  Wisdom,  will  declare  that 
glory  of  God,  as  I  said,  whereby  we  that  are  saved  are 
unworthy  of  it.  This  unworthiness,  that  is,  wherein  we  were 
unworthy,  the  younger  son  acknowledges  when  straitened 
by  want;  this  unworthiness,  1  say,  the  younger  son  acknow- 
ledges, far  from  his  father's  home,  a  worshipper  of  demons,  as 
it  were  a  feeder  of  swine ;  he  acknowledges  the  glory  of 
God,  but  when  straitened  by  want.  And  since  by  that  glory 
of  God  we  have  been  made  what  we  were  not  worthy  of,  he 

Lukei5,says  to  his  father,  /  aiii  not  worthy  to  he  called  thy  son. 
Unhappy,  he  obtains  happiness  by  his  lowliness,  and  shews 
himself  worthy  in  the  confession  of  his  unworthiness.  This 
glory  of  God  the  liearens  declare,  and  the  firmament  sheweth 
the  works  of  His  hands.  The  heavens,  the  firmament,  are  a 
firm  heart,  a  fearless  heart.  For  these  things  are  shewn 
among  the  ungodly,  among  the  enemies  of  God,  among  the 
lovers  of  the  world,  and  the  persecutors  of  the  righteous;  in 
the  midst  of  a  violent  world  are  these  things  shewn.  But 
what  could  the  violence  of  the  world  effect,  when  the  firma- 
ment shewed  these  things  ?  The  firmament  sheweth;  what? 
the  works  of  His  hands.    What  are  the  works  of  His  hands? 

Eph.  2,  That  glory  of  God,  whereby  we  are  saved,  whereby  we  are 
created  in  good  works.  For  ice  are  His  tcork,  created  in 
Christ  Jesus  in  good  ivories.     For  He  not  only  made  us  men, 

Ps.  100, but  righteous  men  too,  if  so  we  be,  aoid  not  we  ourselves. 

4.  Ver.  2.  Day  unto  day  uttereth  a  word,  and  night  unto 
night  sheweth  knowledge.    What  is  this?  Perhaps  it  is  plain 


Many  senses  in  Holy  Writ.    How  '  night  dedareth  to  night.''  1 33 

and  evident  what  day  unto  day  niieretlt  a  word  is,  evident  Ver. 
and  plain  as  if  by  day.  But  what  night  nnlo  night  sheueih  ^-  ^- 
knowledge  is,  is  obscure  as  if  by  niglit.  Day  nnio  day, 
saints  unto  saints,  Apostles  unto  believers,  Christ  Himself 
unto  xlpostles,  to  whom  He  said,  Ye  are  the  light  of  ^//e  Matt.  5, 
uorld.  This  seems  plain,  and  easy  of  apprehension.  But 
how  doth  night  unto  night  shew  knowledge  ?  Some  have 
understood  these  words  simply,  and  perhaps  it  may  be  so, 
considering  the  meaning  of  this  sentence  to  be,  that  Avhat  the 
Apostles  heard  in  our  Lord  Jesus  Christ's  time,  during  His 
converse  on  earth,  this  has  been  passed  on  to  posterity 
as  from  time  to  time;  day  unto  day,  night  nnio  night,  the 
former  day  unto  the  latter  day,  the  former  night  unto  the 
latter  night,  for  that  this  doctrine  is  preached  day  and 
night.  Let  this  simple  interpretation  suffice  him  whom  it 
will  suffice.  But  some  words  in  Scripture  have  from  their 
obscurity  this  advantage,  that  they  give  birth  to  many  inter- 
pretations. Accordingly  had  this  been  plain,  you  would  have 
heard  some  one  thing,  but  as  it  is  obscurely  spoken,  you  will 
hear  many.  There  is  too  another  interpretation,  day  unto 
day,  night  unto  night,  that  is,  spirit  unto  spirit,  flesh  unto 
flesh.  There  is  another,  day  unto  day,  spiritual  unto  spiri- 
tual, night  unto  night,  carnal  unto  carnah  For  both  hear, 
though  both  do  not  equally  understand.  For  the  one  hear 
it  as  a  word  uttered,  the  other  as  knowledge  declared.  For 
what  is  uttered  is  uttered  to  those  present,  but  what  is 
declared  is  declared  to  those  that  are  far  removed.  More  Oxf. 
senses  of  the  word  heavens  may  be  discovered,  but  because  <  j^/^^g 

of  the  stress  of  the  present  time,  a  limit  must  be  imposed,  senses 
■M.7      1  ■  •  1-1  -1  "lay  be 

Yet  let  us  mention  one  more  meaning,  wlucli  certain  iiave,  as  found 

if  by  conjecture,  opened.     When,  they  say,  the  Lord  Christ  {"^"^f' 

talked  with  the  Apostles,  day  unto  day  uttered  a  word ;  when 

Judas   betrayed  the  Lord  Christ  to   the  Jews,  night   unto 

night  declared  knowledge. 

5.  Ver.  3.   There   is   no  speech  nor   language   in   which 

their  voices  are  not  heard.     Whose,  but  of  those  heavens 

which  declare  the  glory  of  God?    There  is  no  speech,  nor 

language,  in  which  their  voices  are  not  heard.     Read  the 

Acts  of  the  Apostles,  how,  when  the  Holy  Ghost  came  upon  Acts  2, 

them,  they  were  all  filled  with  Him,  and  spake  in  the  tongues 


134      The  Church  visible  every  lohere.    Heretics  called  to  her. 

Psalm  of  all  nations,  as  the  Spirit  gave  them  utterance.     Lo,  there 
XIX  1  "J  ^  ^ 

Exp'ii,^*  WO  speech  nor  languaqe,  in  uhich  their  voices  are  not 
heard.  But  not  there  only,  where  they  were  filled,  was  the 
sound.  (Ver.  4.)  Their  sound  went  forth  into  all  the  earthy 
and  their  v:ords  unto  the  ends  of  the  world.  And  therefore 
are  we  even  speaking  here.  For  that  sound  hath  come  even 
unto  us,  the  sound  which  went  forth  into  all  the  earth,  and  the 
heretic  cometh  not  into  the  Church  !  For  this  cause  hath  the 
sound  gone  forth  into  all  the  earth,  that  thou  mayest  enter 
into  heaven.  O  man  (ull  of  mischief  and  strife,  most  evil 
and  still  liking  to  err,  O  haughty  son,  hear  thy  Father's  will. 
Lo,  what  can  be  more  plain,  what  more  e^adent.''  Their 
sound  went  forth  into  all  the  earthy  and  their  words  unto 
the  ends  of  the  world.  Needs  it  any  interpreter  1  Why 
strivest  thou  against  thyself?  Wouldest  thou  hold  a  part  in 
dissent,  who  canst  hold  the  whole  in  concord  } 

6.  Jn  the  sun  hath  He  set  His  tabernacle.     His  Church, 
that  is,  in  open  sight,  not  in  secret,  not  that  it  should  lie  hid, 

Cant.  1, not  veiled  as  it  were;    lest  haply  as  veiled  it  should  light 

LXX.   upon  the  flocks  of  the  heretics.     It  is  said  again  to  one  in 

12^^12'  ^^h'  Scripture,  For  thou  didst  this  secretly,  thou  shall  suffer 
in  the  sun,  that  is,  thou  didst  the  evil  in  secret,  thou  shalt 
suffer  the  punishment  in  the  open  sight  of  all  men.  In  the 
sun  therefore  hath  He  set  His  tabernacle.  Why,  O  heretic, 
fliest  into  darkness  ?  Art  thou  a  Christian  .''  Hear  Christ. 
Art  thou  a  servant?  Hear  thy  Lord.  Art  thou  a  son  ?  Hear 
thy  Father;  amend  thyself,  return  to  life  again.     Let  us  say 

Lukel5,  of  thee  too.  He  was  dead,  and  is  alive  ayain  ;  he  teas  lost, 
and  is  found.  Say  not  to  me.  Why  dost  thou  seek  me,  if 
I  am  lost?  For  therefore  do  I  seek  thee,  because  thou  art 
lost.  Do  not  seek  me,  says  he.  This  is  indeed  the  wish  of 
ungodliness,  whereby  we  are  divided  ;    but  not  of  charity, 

'  impro- whereby  we  are  brethren.  I  should  not  be  extravagant',  if 
I  were  to  seek  my  servant ;  and  am  I  called  extravagant, 
because  1  seek  my  brother?  Be  this  his  conceit,  in  whom 
brotherly  love  exists  not;  yet  will  1  seek  my  brother.  Let 
him  be  even  angry,  so  he  be  still  sought,  who  is  appeased 
when  he  is  found.  I  will  seek,  I  say,  my  brother,  and  a])peal 
to  my  Lord,  not  against  him,  but  for  him.    Nor  in  my  appeal 

Lukei2,will   I  say,  lord,  speak  to  my  brother,  that  he  divide  the 


Course  of  Christ  on  earth.     The  Holy  Ghost,  and  His  Gifts.   135 

inheritance  with  me;  but,  speak  to  my  brother,  that  he  hold  Ver. 
the  inheritance  with  me.  Why  then  erresl  thou,  brother  ? .  ^~^'  - 
Why  fly  by  the  corners  ?  Why  try  to  lie  hid  ?  He  has  set 
His  tabernacle  in  the  sun.  (Ver.  5.)  And  as  a  bridecp-oom 
coming  forth  out  of  His  chamber,  I  suppose  that  thou  mayest 
recognise  Him.  As  a  bridegroom  coming  forth  out  of  His 
chamber,  He  rejoiced  as  a  giant  to  run  His  course;  He 
hath  set  His  tabernacle  in  the  sun  ;  that  is,  as  a  bridegroom 
when  the  Word  Avas  made  flesh.  He  found  a  bridal  chamber 
in  the  Virgin's  womb  ;  and  thence  coming  out  as  from  a 
closet  of  surpassing  purity,  joined  to  the  nature  of  man, 
humble  in  His  mercy  below  all,  strong  in  His  majesty 
above  all.  For  this  is.  He  rejoiced  as  a  giant  to  run  His 
course,  He  was  born,  grew  up,  taught,  suffered,  rose  again, 
ascended  ;  He  ran  His  course.  He  halted  not  therein. 
The  self-same  bridegroom  then  Who  did  all  this.  He  set  in 
the  sun,  that  is,  in  the  open  sight  of  all  men,  His  tabernacle, 
that  is.  His  holy  Church. 

7.  Now  wonkiest  thou  hear  what  course  He  SAyiftly  ran  ? 
(Ver.  6.)  His  going  forth  is  from  the  highest  heaven,  and 
His  meeting  even  to  the  height  thereof.  But  after  that 
He  went  forth  thence,  and  returned  on  His  backward 
course.  He  sent  His  Spirit.  There  appeared  to  them,  upon  Acts2,3. 
whom  He  came,  cloven  tongues  as  of  fire.  As  fire  the  Holy 
Ghost  came,  to  burn  the  hay  of  flesh,  to  smelt  and  refine 

the  gold ;    as  fire  He  came,  and  therefore  it  follows,  and 
there  is  none  that  can  hide  from,  the  heat  thereof. 

8.  Ver.  7.  The  laic  of  the  Lord  is  xmdefiled,  converting 
soids.  This  is  the  Holy  Ghost.  The  testimony  of  the  Lord 
is  sure,  giving  wisdom  to  babes,  not  to  the  proud.  This  is 
the  Holy  Ghost. 

9.  Ver.  8.  The  statutes  of  the  Lord  are  right,  not  tem- 
fying,  but  rejoicing  the  heart.  This  is  the  Holy  Ghost. 
The  commandment  of  the  Lord  is  clear,  enlightening  the 
eyes  ;  not  dulling  them,  the  eyes,  not  of  the  flesh,  but  of  the 
heart,  not  of  the  outer,  but  of  the  inner  man.  This  is  the 
Holy  Ghost. 

10.  Ver.  9.  The  fear  of  the  Lord;  not  a  slavish  fear,  but 
chaste,  loving  freely,  not  fearing  to  be  punished  by  Him 
at  Whom    it   is   alarmed,  but  to    bo   separated    from   Him 


136       GocVs  judgments  not  duly  loved  by  those  out  of  Unity. 

Psalm  Whom  it  loves.     This  is  chaste  fear,  not  which  perfect  love 

Expii  (^(^sf^i^^  ouU  but  enduring  for  ever.     This  is  the  Holy  Ghost, 

iJohn4,that   is,    this   fear   the    Holy    Ghost    giveth,    bringeth,  im- 

^^'        planteth.     The  judgments  of  the  Lord  are  true,  justified 

together,  not   for  the   contentions  of  division,  but   for   the 

gathering  together  of  unity.      For  this  is,  together.      This 

is  the  Holy  Ghost.     Therefore  He  made  them,  upon  whom 

He   first   descended,  speak  in   the   tongues  of  all  nations, 

because  He  announced  that  He  would  gather  together  the 

tongues  of  all  nations  into  unity.     What  one  man  did  then 

on  receiving  the  Holy  Ghost,  that  one  should  speak  in  the 

tongues  of  all  nations,  this  unity  itself  now  doth,  she  speaketh 

in  all  tongues.     And  now  One  Man  speaketh  in  all  nations 

in  all  tongues,  One  Man  the  Head  and  the  Body,  One  Man 

Christ  and  the  Church,  perfect  Man  together,  the  bridegroom 

Mat.  19,  and  the  bride.     But  they  two,  saith  He,  shall  he  one  flesh. 

^'  The  judgments   of  the   Lord  are   true  justified  together^ 

because  of  unity. 

11.  Ver.  10.  To  he  desired  more  than  gold,  and  much 
2')recious  stone.  Either  much  gold,  or  much  precious,  or 
much  to  he  desired;  much  any  way,  \vith  the  heretic  little. 
They  do  not  love  together  with  us,  yet  with  us  they  confess 
Christ.  This  same  Christ  Whom  with  me  thou  dost  confess, 
Him  love  with  me.  And  he,  who  willeth  not  together, 
refuses,  resists,  rejects,  with  him  there  is  not  this  desirahle- 
ness  more  than  gold,  and  much  precious  stone.  Listen 
again,  sweeter  also  than  honey,  and  the  honeycomh.  But 
this  is  all  against  the  wanderer ;  honey  is  bitter  to  one  in 
a  fever ;  but  notwithstanding  sweet  and  acceptable  to  one 
restored  to  health,  for  to  sound  health  it  is  dear.  To  be 
desired  more  than  gold,  and  much  precious  stone,  sweeter 
also  than  honey,  and  the  honeycomh. 

12.  Ver.  11.  For  Thy  servant  also  keepeth  them.     How 

sweet  they  are  Thy  servant  proves    by  keeping  them,  not 

by  talking.      Thy  servant  keepeth   them,  for  that  they  are 

both  at  present  sweet,  and  healthful  for  time  to  come ;  for 

in  keeping  them  there  is  great  reward.     But  enamoured  of 

his  strife,  the  heretic  neither  sees  this  brilliancy,  nor  tastes 

the  sweetness. 

Luke23,      1.3.  Ver.  12.  For,  Who  understandelh  sins?  Father,  forgive 
34. 


Prayer  to  be  cleansed  from  secret  sin,  kept  from  temptation.     137 

them,  for  they  know  not  what  they  do.     Therefore,  saitli  he,  Ver 
he  is  a  servant'  who  keepeth  this  sweetness,  the  pleasantness  —1 


13. 


of  charity,  the  love  of  unity.     I,  he  says,  myself  who  keep  it,  Mss.  ' 

entreat  Thee,  (for  trho  underslandetli  sins  ?)  lest  some  steal '  There- 
fore 
over  me,  man  as  I  am,  and  by  some,  as  a  man,  I  be  first  saith 

entangled.  Cleanse  me,  O  Lord,froni  my  secret  sins.  This  ^g^*^?'^" 
then  we  have  sung  ;  see,  to  this  I  have  come  in  my  dis- 
course. Let  us  say,  and  sing  with  understanding,  and  pray 
in  our  song,  and  by  our  prayer  obtain  our  petition,  let  us 
say,  Cleanse  me,  O  Lord,from  my  secret  sins.  For,  Who 
nnderstandelh  sins  ?  If  darkness  is  seen,  sins  are  under- 
stood. In  fact,  when  we  repent  of  sin,  we  are  in  the  light. 
For  whilst  one  is  entangled  in  liis  sin,  with  eyes  as  it  were 
darkened  and  closed,  he  sees  not  the  sin  ;  for  so,  if  the  eye 
of  thy  body  be  covered,  thou  canst  neither  see  aught  else, 
nor  that  by  which  it  is  covered.  Therefore  say  we  to  God, 
Who  can  see  what  He  will  purify,  who  can  have  an  eye  on  what 
He  will  heal  ;  say  we  to  Him,  Cleanse  me,  O  Lord ,  from  my 
secret  sins,  (ver.  13.)  and  preserve  Thy  servant  from  those  of 
others.  My  own  sins,  he  says,  pollute  me,  the  sins  of  others 
afflict  me ;  from  the  one  cleanse  me,  from  the  other  pre- 
serve me.  Take  away  from  my  heart,  I  pray,  the  evil 
thought,  keep  back  from  me  the  evil  counsellor,  this  is. 
Cleanse  me  from  any  secret  sins,  and  preserve  Thy  servant 
from  those  of  others.  For  these  two  kinds  of  faults,  both 
our  o\tn  and  those  of  others,  appeared  even  from  the  very 
first  in  the  beginning.     The  devil  fell  by  his  own  sin,  he 

degraded  Adam  by  another's  sin.    This  same  servant  of  God,  ^^°-^' 

.  ...  .  6.  12. 

who  keepeth  the  judgments  of  God  in  which  there  is  great 

reward,  in  another  Psalm  too  prays  thus,  Let  not  the  foot  of^^-  36, 

pride  come  unto  me,  and  let  not  the  Jiand  of  the  wicked 

move  me.     L^et  not  the  foot  of  pride  come  unto  me,  that  is. 

Cleanse  me,  O  Lord,  from-  my  secret  sins  ;    and  let  not  the 

hand  of  the  icicked  move  me,  that  is.  Preserve  Thy  servant 

from  the  sins  of  others. 

14.  Lf  they  get  not  the  dominion  over  me,  then  shall  The 

nndefiled.     If  they  get  not  the  dominion  over  me,  mine  own 

secret  sins  and  the  sins  of  others,  then  shall  I  be  undefiled  ^  ^^^^^^' 

This   is  no    daring   reliance   on    his  own    strength,  but   he 

entreats  the  Lord  to  fulfil  it ;    to  Whom  it  is  said  in  another 


138      Danger  our  own  makivg.    Pride  the  '  great  offence.'' 

Psalm  Psalm,  Order  mij  ways  according  to  Thy  icord,  and  let  no 

■j^^.^;  iniquity  have  dominion  over  me.     If  thou  art  a  Christian, 

Ps.  119, fear  not  the  dominion  of  any  man  without;    the  Lord  thy 

^^^-       God  fear  alway.     Fear  the  evil  in  thyself,  that  is,  thy  lust, 

not  what  God  made  in  thee,  but  what  thou  hast  made  for 

Eccles.  thine  own  self     The  Lord  made  thee  a  good  servant,  thou 

'  ^  '     hast  created  in  thine  own  heart  an  evil  lord  for  thine  own 

self.     Justly  wilt  thou  be  subject  to  iniquity,  justly  wilt  thou 

be  subject  to  the  lord,  whom  thou  hast  made  for  thine  own 

self;  since  thou  wouldest  not  be  subject  to  Him  Who  made 

thee. 

15.  But  if,  he  says,  they  get  not  the  dominion  over  me, 
then   shall   I  he  nndejiled,  and   cleansed  from    the   great 
offence.     What  offence,  do  we  suppose  ?    What  is  that  great 
offence  ?    Perchance  it  is  other  than  that   I  am   about  to 
mention,  yet  1  will  not  conceal  what  1  think.     1  deem  the 
>  Oxf.     great  offence  to  be  pride.     This  perhaps  is  in  another  *  way 
'taUtcr,' intimated  in  that  he  saith.  And  I  shall  be  cleansed  fro)n  the 
<■  in  this  great  offence.     Do   you  enquire  how  great  that  offence  is, 
"^  ^*      which  cast  down  an  Angel,  which  of  an  Angel  made  a  Devil, 
and  for  ever  closed  the  kingdom   of  heaven  against  him  ? 
This   is  the  great  ofience,  and  the  head  and  cause  of  all 
Ecclus.  offences.     For   it   is  written.    The   beginning  of  all  sin  is 
^^'  ^^'  pride.     And  that  thou  mightest  not  disregard  it  as  any  light 
lb. V.12.  matter,  he  says,  The  beginning  of  pride  in  man  is  to  depart 
from  God.     No  light  evil,  my  brethren,  is  this  vice  ;    Chris- 
tian  humility  is  displeasing  to  this  vice    in  those  persons, 
which  you  see  to  be  of  high  degree.     By  reason  of  this  vice 
men  disdain  to  submit  their  necks  to  the  yoke  of  Christ, 
being   more  straitly  fastened  to  the   yoke  of  sin.     For  no 
release  from  serving  will  be  theirs  ;    for  they  do  not  like  to 
serve,  but  to  serve  is  expedient  for  them.     By  misliking  to 
serve   they    gain    nothing,  but   that   they  serve  not  a  good 
Lord,  not  that  they  do  not  serve  at  all.     Since  whosoever 
will  not  be  the  servant  of  love,  he  must  needs  be  the  servant 
of  iniquity.     From  this  vice,,  which  is  the  head  of  all  vices, 
for    that   all  other  vices   spring  from  thence,  is  produced  a 
departing  from  God,  whilst  the  soul  goes  into  darkness,  and 
makes  an  evil  use  of  its  free  will,  with  all  other  sins  too  in 
its    train  ;    so    that  a  man    squanders  all  his  substance  by 


The  humble  love  to  please  God  in  His  axon  siglit  only.      189 

prodigal  living  with  harlots,  and  through  want  becomes  aVER.  i 
feeder  of  swine,  who  was  the  associate  of  Angels.  On 
account  of  this  vice,  on  account  of  this  great  sin  of  pride, 
God  came  in  humility.  This  cause,  this  great  sin,  this 
mighty  disease  of  souls,  brought  down  the  Almighty 
Physician  from  heaven,  humbled  Him  even  to  the  form  of 
a  servant,  exposed  Him  to  despiteful  treatment,  hung  Him 
on  the  tree  ;  that  by  the  saving  strength  of  so  great  medicine 
this  swelling  might  be  cured.  Let  man  now  at  length 
blush  to  be  proud,  for  whose  sake  God  hath  become  humble. 
So,  saith  he,  shall  I  be  cleansed  from  the  great  offence, 
because,  God  resisteth  the  proud,  hut  cjiveth  grace  to  the  james 
humble.  f '  ^'  ^ 

1  Fet. 

16.  Ver.  14.  And  hereby  shall  the  words  of  my  mouth,  5,  5. 
and  the  meditation  of  my  heart,  be  pleasing  in  Thy  sight 
alivay.     For  if  I  be  not  cleansed  from  this  great  offence,  my 
words  will   be  pleasing  in  the   sight  of  men,  not  in  Thy 
sight.     The  proud  soul  would  be  pleasing  in  the  sight  of 
men;    the  humble  soul  would  be  pleasing  in  secret,  where 
God  seeth ;    so  that  if  she  shall  please  men  with  any  good 
work,   she    would  congratulate  them   whom  the  good  work 
pleases,  not  herself,  to  whom  it  ought  to  be  enough  that  she 
hath  done  a  good  work.     Our  glory,  saith  the  Apostle,  ^-S2Coi-.  l, 
this,  the  testimony  of  our  conscience.     And  therefore  let  us  ^^• 
also  say  what  follows,  O  Lord,  my  Helper  and  my  Redeemer. 
Helper  in  good.  Redeemer  from  evil.     Helper,  that  I  may 
dwell  in  Thy  love,  Redeemer,  that  Thou  mayest  deliver  me 
from  mine  iniquity. 


PSALM  XX.  XIX. 

To  the  end,  a  Psalm  of  David. 

1.  This  is  a  well-known  title;  and  it  is  not  Christ  Who 
speaks ;  but  the  prophet  speaks  to  Christ,  under  the  form  of 
wishing  foretelling  things  to  come. 

2.  Ver.  ].  Tlie  Lord  hear  Thee  in  the  day  of  trouble. 
The   Lord    hear  Thee   in    the   day  in   which   Thou   saidst, 


140    Christ''s  Sacrifice  accepted,  counsel  and  petitions  fulfilled. 

Psalm  Father  glorify  Thy  Son.  The  name  of  the  God  of  Jucoi 
-f  ^  '  protect  Thee.  For  to  Thee  belongeth  the  younger  people. 
1.  Since  the  elder  shall  serve  the  yonvyer. 

23^°'  '  3.  Ver.  2,  Send  Thee  help  from  the  Holy,  and  from  Sion 
'Rom.  9,  defend  Thee.  Making  for  Thee  a  sanctified  Body,  the 
I's/oM,' Church,  fi'om  watching'  safe,  which  waiteth  when  Thou  shalt 
,  ^^"      come  from  the  wedding. 

hold- 

ing,'p.6.  4.  Ver.  3.  Be  mindful  of  all  Thy  sacrifice.  Make  us 
mindful  of  all  Thy  injuries  and  despiteful  treatment,  which 
Thou  hast  borne  for  us.  And  be  Thy  whole  burnt  ojfering 
made  fat.  And  turn  the  cross,  whereon  Thou  wast  wholly 
offered  up  to  God,  into  the  joy  of  the  resurrection. 

5.  Diapsalma.  (Ver.  4.)  The  Lord  render  to  Thee 
according  to  Thine  Heart.  The  Lord  render  to  Thee,  not 
according  to  their  heart,  who  thought  by  persecution  they 
could  destroy  Thee;  but  according  to  Thine  Heart,  Wherein 

Johnl2,  Thou  knewest  what  profit  Thy  passion  v/ould  have.     And 

fidfil  all  Thy  counsel.     And  fulfil  all  Thy  counsel,  not  only 

JohnlS,  that  whereby  Thou  didst  lay  down  Thy  life  for  Thy  friends, 

Johni''  *^^^  ^^^  corrupted  grain  might  rise  again  to  more  abundance; 

24.  but  that  also  whereby  blindness  in  part  hath  happened  unto 
25.26.  ^  Ist'<^(^h  that  the  fulness  of'  the  Gentiles  might  enter  in,  and 

so  all  Israel  might  be  saved. 

6.  Ver.  5.  JVe  icill  e.rult  in  Thy  salvation.  We  will  exult 
in  that  death  will  in  no  wise  hurt  Thee ;  for  so  Thou  wilt 
also  shew  that  it  cannot  hurt  us  either.  And  in  the  name  of 
the  Lord  our  God  vcill  we  he  magnified.  And  the  confession 
of  Thy  name  shall  not  only  not  destroy  us,  but  shall  even 
magnify  us. 

7.  The  Lord  fulfil  all  Thy  petitions.  The  Lord  fidfil  not 
only  the  petitions  which  Thou  madest  on  earth,  but  those 
also  whereby  Thou  intercedest  for  us  in  heaven.  (Ver.  6.) 
Now  have  I  knomi  that  the  Lord  hath  saved  His  Christ. 
Now  hath  it  been  shewn  to  me  in  prophecy,  that  the  Lord 
will  raise  uj)  His  Christ  again.  He  will  hear  Him  from 
His  holy  heaven.     He  will  hear  Him  not  from  earth  only, 

Johnl7,  where  He  prayed  to  be  glorified ;  but  from  heaven  also, 
Heb.  7  where  interceding  for  us  at  the  Right  Hand  of  the  Father,  He 

25.  hath  from  thence  shed  abroad  the  Holy  Spirit  on  them  that 
believe  on   Him.      In   strength  is  the  safely  of  His  right 


I 


!/7^e^/  that  trust  in  God  stand  Jirm,  white  others  fall.      141 

hand.     Our  strength  is  in  the  safety  of  His  favour,  when  Ver. 
even  out  of  tribulation  He  giveth  help,  that  when  ive  are    '~  — 
weak,  then  we  may  be  strong.     For  vain  is  that  safety  0/12,  10, 
man,  which  comes  not  of  His  right  hand  but  of  His  left :  for  ^^-  ^^' 
thereby  are  they  lifted  up  to  great  pride,  whosoever  in  their 
sins  have  secured  a  temporal  safety. 

8.  Ver.  7.  Some  in  chariots,  and  some  in  horses.  Some 
are  drawn  away  by  the  ever  moving  succession  of  temporal 
goods ;  and  some  are  preferred  to  proud  honours,  and  in 
them  exult :  But  we  icill  exult  in  the  name  of  the  Lord  our 
God.  But  we  fixing  our  hope  on  things  eternal,  and  not 
seeking  our  own  glory,  will  exult  in  the  name  of  the  Lord 
our  God 

9.  Ver.  8.  Ttiey  have  been  bound,  and  fallen.  And  there- 
fore were  they  bound  by  the  lust  of  temporal  things,  fearing 

to  spare  the  Lord,  lest  they  should  lose  their  place  by  //(ejohnii, 
Romans:   and  rushing  violently  on  the  stone  of  offence  and^^* 
rock  of  stumbling,  they   fell   from   the  heavenly  hope :    to 
whom  the  blindness  in  part  of  Israel  hath  happened,  being  Rom. 
ignorant   of  God's  righteousness,  and  wishing  to  establish  ^^^°' 
their  own.     But  ice  are  risen,  and  stand  upright.     Butwe,  10,  3. 

.  Matt.  3 

that  the  Gentile  people  might  enter  in,  out  of  the  stones  9,     '  ' 
raised  up  as  children  to  Abraham,  who  followed  not  after 
righteousness,  have  attained  to  it,  and   are  risen;    and  not  Rom.  9, 
by  our  own  strength,  but  being  justified  by  faith,  we  stand" 
upright. 

10.  Ver.  9.  O  Lord,  save  the  King:  that  He,  Who  in  His 
Passion  hath  shewn  us  an  example  of  conflict,  should  also 
offer  up  our  sacrifices,  the  Priest  raised  from  the  dead,  and 
established  in  heaven.  And  hear  us  in  the  day  when  we 
shall  call  on  Thee.  And  as  He  now  offereth  for  us,  hear  us 
in  the  day  when  we  shall  call  on  Thee. 


PSALM  XXI.  Lat. 

To  the  end,  a  Psalm  of  David  fmnself. 

1.  The  title  is  a  familiar  one  ;  the  Psalm  is  of  Christ. 

2.  Ver.  1.  O  Lord,  the  King  shall  rejoice  in  Thy  strength. 
O  Lord,  in  Thy  strength,  w^hereby  the  Word  was  made  flesh, 


30. 


142     Christ  hatti  His  desire,  rjlory,  and  blessing,  with  suffering. 

Psalm  the  Man  Christ  Jesus  shall  rejoice.     A)id,  slmllexull  exceed' 
-^^ — '-  ingly  in  Thy  salvation.     And  in  that,  whereby  Thou  quick- 
enest  all  things,  shall  exult  exceedingly. 

3.  Ver.  2.  Thou  hast  given  Him  the  desire  of  His  soul. 
Lulic22,  He  desired  to  eat  the  Passover,  and  to  lay  down  His  life 
Joiinio  "hen  He  would,  and  again  when  He  would  to  take  it;  and 
^s-  Thou  hast  given  it  to  Mini.  And,  hast  nut  deprived  Him  of 
27.       '  the  good  pleasure  of  His  lips.     3Ig  peace,  saiih  He,  I  leave 

with  you:   and  it  v^^as  done. 

4.  Ver.  3.  For  Thou  hast  presented  Him  with  the  bless- 
ings of  sweetness.  Because  He  had  first  quaffed  the  blessing 
of  Thy  sweetness,  the  gall  of  our  sins  did  not  hurt  Him. 
Diapsalma.      Thou  hast  set  a  crown  of  precious  stone  on 

Matt.  5,  His  Head.  At  the  beginning  of  His  discoursing  precious 
stones  were  brought,  and  compassed  Him  about;  His  dis- 
ciples, from  whom  (he  commencement  of  His  preaching 
should  be  made. 

5.  Ver.  4.  He  asked  life;  and  Thou  gavest  Him:  He 
John]/, asked    a  resurrection,    saying,   Father,   glorify    Thy    Son; 

and  Thou  gavest  it  Him,  Length  of  days  for  ever  and  ever. 
The  prolonged  ages  of  this  world  which  the  Church  was  to 
have,  and  after  them  an  eternity,  Avorld  without  end. 

6.  Ver.  5.  His  glory  is  great  in  Thy  salvation.  Great 
indeed  is  His  glory  in  the  salvation,  whereby  Thou  hast 
raised  Him  up  again.  Glory  and  great  honour  shall  Thou 
lay  upon  Him.  But  Thou  shalt  yet  add  unto  Him  glory 
and  great  honour,  when  Thou  shalt  i)lace  Him  in  heaven  at 
Thy  right  hand. 

7.  Ver.  6.  For  Thou  shalt  give  Him  blessing  for  ever  and 
ever.  This  is  the  blessing  which  Thou  shalt  give  Him  for 
ever  and  ever :  Thou  shalt  make  Him  glad  in  Joy  together 
icith  Thy  countenance.  According  to  His  manhood,  Thou 
shalt  make  Him  glad  together  with  Thy  countenance,  which 
He  lifted  up  to  Thee. 

8.  Ver.  7.  For  the  King  hopeth  in  the  Lord.  For  the 
King  is  not  proud,  but  humble  in  heart,  he  hopeth  in  the 
Lord.  And  in  the  mercy  of  the  Most  Highest  He  shall  not 
be  moved.  And  in  the  mercy  of  the  Most  Highest  His 
obedience  even  unto  the  death  of  the  Cross  shall  not  disturb 
His  humility. 


His  -poxoer  to  recomjicnse  enemies,  here  and  hereafter.       143 

9.  Ver.  8.  Let  Thy  hand  he  found  by  all  Thine  enemies.  Vbr. 
Be  Thy  power,  O  King,  when  Thou  comest  to  judgiiient,  ^^— 
found  by  all  Thine  enemies ;  who  in  Thy  humiliation  dis- 
cerned it  not.  Let  Thy  right  hand  find  nut  all  that  hate 
Thee.  Let  the  glory,  wherein  Thou  reignest  at  the  right 
hand  of  the  Father,  find  out  for  punishment  in  the  day  of 
judgment  all  that  hate  Thee;  for  that  now  they  have  not 
found  it. 

10.  Ver.  9.  Thou  shall  make  them  like  a  fiery  oven: 
Thou  shalt  make  them  on  lire  within,  by  the  consciousness 
of  their  ungodliness:  In  the  time  of  Thy  countenance :  in 
the  time  of  Thy  manifestation.  The  T^ord  shall  trouble  fheni 
iu  His  icralli,  and  the  fire  shall  devour  them.  And  then, 
being  troubled  by  the  vengeance  of  the  Lord,  after  the  accu- 
sation of  their  conscience,  they  shall  be  given  up  to  eternal 
fire,  to  be  devoured. 

11.  Ver.  10.  Their  fruit  shall  Thou  destroy  out  of  the 
earth.  Their  fruit,  because  it  is  earthly,  shalt  Thou  destroy 
out  of  the  earth.  And  their  seed  from  the  sons  of  men. 
And  their  works;  or,  whomsoever  they  have  seduced.  Thou 
shalt  not  reckon  among  the  sons  of  men,  whom  Thou  hast 
called  into  the  everlasting  inheritance. 

12.  Ver.  11.  Because  they  turned  evils  against  Thee. 
Now  this  punishment  shall  be  recompensed  to  them,  because 
the  evils  which  they  supposed  to  hang  over  them  by  Thy 
reign,  they  turned  against  Thee  to  Thy  death.  They 
imagined  a  device,  tvhich  they  were  not  able  to  establish. 
They  imagined  a  device,  saying,  It  is  expedient  that  one  die  jnh-aU, 
for  all:    which  they  v/ere  not  able  to  establish,  not  knowing"''^" 

what  they  said. 

13.  Ver.  1-2.  For  Thou  shalt  set  them  low.  For  Thou 
shalt  rank  them  among  those  from  whom  in  degradation 
and  contempt  Thou  wilt  turn  away.  In  Thy  leavings  Thou 
shall  make  ready  their  countenance.  And  in  these  things 
that  Thou  leavest,  that  is,  in  the  desires  of  an  earthly  king- 
dom. Thou  shait  make  ready  their  sharaelessness  for  Thy 
passion. 

14.  Ver.  13.  Be  Thou  exalted,  0  Lord,  in  Thy  strength. 
Be  Thou,  Lord,  Whom  in  humiliation  they  did  not  discern, 
exalted  in  Thy  strength,  which  they  thought  weakness.      We 


144  Complaint  of  the  Old  Man  represented  in  Christ. 

Psalm  will  sitiij  and  praise  Thy  pouer.     In  heart  and  in  deed  we 
■—- — '  will  celebrate  and  make  known  Thy  marvels. 


:^^(  PSALM     XXII. 


FIRST  EXPOSITION. 


To  the  end,  for  the  taking  up  of  the  morning,  a  Psalm  of  David. 

1 .  To  the  end,  for  His  own  resurrection,  the  Lord  Jesus 
John20,  Christ  Himself  speaketh.  For  in  the  morning  on  the  first 
^~^^'  day  of  the  week  was  His  resurrection,  whereby  He  was  taken 
Bom.  6,  up,  into  eternal  life,  Over  whom  death  shall  have  no  more 
^*          dominion.     Now  what  follows  is  spoken  in  the  person  of  The 

Crucified.  For  from  the  head  of  this  Psalm  are  the  words, 
Rom.  6,  which  He  cried  out,  whilst  hanging  on  the  Cross,  sustaining 
^*  also  the  person  of  the  old  man,  whose  mortality  He  bare. 

For  our  old  man  was  nailed  together  with  Him  to  the  Cross. 

2.  Ver.  1.  0  God,  my  God,  look  upon  me,  why  hast  Thmt, 
forsaken  7ne  far  from  my  salvation  ?     Far  removed  from  my 

Ps.  119,  salvation:  iox  salvation  is  far  from  sinners.  The  words  of 
155.  ^y^y  gijjg^  YoY  these  are  not  the  words  of  righteousness,  but 
of  my  sins.  For  it  is  the  old  man  nailed  to  the  Cross  that 
speaks,  ignorant  even  of  the  reason  why  God  hath  forsaken 
him:  or  else  it  may  be  thus,  The  words  of  my  sins  are  far  from 
my  salvation. 

3.  Ver.  2.  3Iy  God,  I  will  cry  unto  Thee  in  the  day-time, 
and  Thou  wilt  not  hear.  My  God,  I  will  cry  unto  Thee  in 
the  prosperous  circumstances  of  this  life,  that  they  be  not 
changed ;  and  Thou  wilt  not  hear,  because  I  shall  cry  unto 
Thee  in  the  words  of  my  sins.  And  in  the  night-season ,  and 
not  to  my  folly.  And  so  in  the  adversities  of  this  life  will  I 
cry  to  Thee  for  prosperity;  and  in  like  manner  Thou  wilt  not 
hear.  And  this  Thou  doest  not  to  my  folly,  but  rather  that 
I  may  have  wisdom  to  know  what  Thou  wouldest  have  me 
cry  for,  not  with  the  words  of  sins  out  of  longing  for  life 

•  Vid.  Ps.  37.  §.  6.  and  43,  §.  2.  and  Enarr.  i.  Ps.  58.  §.  2.  and  Ep.  149. 


Christ  scorned  of  men;  drmim  from  roomb  of  the  Synagogue.  145 

temporal,  but  with  the  words  of  turning   to   Thee  for  life   Ver. 
eternaL  ,  ^~^- 

4.  Ver.  3.  But  Thou  dwellest  in  the  holy  place,  0  Thou 
praise  of  Israel.  But  Thou  dwellest  in  the  holy  place,  and 
therefore  wilt  not  hear  the  unclean  words  of  sins.  The 
jjraise  of  him  that  seeth  Thee ;  not  of  him,  who  hath  sought 
his  own  praise  in  tasting  of  the  forbidden  fruit,  that  on  the 
opening  of  his  bodily  eyes  he  should  endeavour  to  hide 
himself  from  Thy  sight. 

5.  Ver.  4.  Our  Fathers  hoped  in  Thee.  All  the  righteous, 
namely,  who  sought  not  their  own  praise,  but  Thine.  Theij 
hoped  in  Thee,  and  Thou  deliveredst  them. 

6.  Ver.  5.  They  cried  unto  Thee,  and  icere  saved.  They 
cried  unto  Thee,  not  in  the  words  of  sins,  from  which  salva- 
tion is  far ;  and  therefore  were  they  saved.  They  hoped  in 
Thee,  and  ivere  not  confounded.  They  hoped  in  Thee,  and 
their  hope  did  not  deceive  them.  For  they  placed  it  not  in 
themselves. 

7.  Ver.  6.  But  I  am  a  worm,,  and  no  man.  But  I,  speak- 
ing now  not  in  the  person  of  Adam,  but  I  in  My  own  person, 
Jesus  Christ,  was  born  without  human  generation  in  the 
flesh,  that  I  might  be  as  man  beyond  men  ;  that  so  at  least 
human  pride  might  deign  to  imitate  My  humility.  The 
scorn  of  men,  and  outcast  of  the  people.  In  which  humility 
I  was  made  the  scorn  of  men,  so  as  that  it  should  be  said,  as 

a  reproachful  railing.  Be  thou  His  disciple :  and  that  the  John  9, 

•  28 

people  despise  Me. 

8.  Ver.  7.  All  that  saw  Me  laughed  Me  to  scorn.     All 

that  saw  Me  derided  Me.     And  spake  with  the  lips,  and Ma.t.27, 
shook  the  head.     And  they  spoke,  not  with  the  heart,  but    * 
with  the  lips. 

9.  For  they  shook  their  head  in  derision,  saying,  (ver.  8.) 

He  trusted  in  the  Lord,  let  Him  deliver  Him :  let  Him  save  ib.  43. 
Him,  since  He  desireth  Him.     These  were  their  words;  but 
they  were  spoken  with  the  lips. 

10.  Ver.  9.  Since  Thou  art  He  Who  drew  Me  out  of  the 
womb.  Since  Thou  art  He  Who  drew  Me,  not  only  out  of 
that  Virgin  womb,  (for  this  is  the  law  of  all  men's  birth,  that 
Ihey  be  drawn  out  of  the  womb,)  but  also  out  of  the  womb 
of  the  Jewish  nation;  by  the  darkness  whereof  he  is  covered, 

L 


146  Bulls,  violent  leaders.      Wisdom  made  easy  hy  the  Passion. 

PsAi.M  and  not  yet  born  into  the  light  of  Christ,  whosoever  places 

3f^^I'  his  salvation  in  the  carnal  observance  of  the  Sabbath,  and 
Exp. I. 

of  circumcision,  and  the  like.     My  hopa  from  My  mother  s 

breasts.  My  hope,.0  God,  not  from  the  time  when  I  began 
to  be  fed  by  the  milk  of  the  Virgin's  breasts;  for  it  was  even 
before;  but  from  the  breasts  of  the  Synagogue,  as  I  have 
said,  out  of  the  womb.  Thou  hast  drawn  Me,  that  I  should 
not  suck  in  the  customs  of  the  flesh. 

11.  Ver.  10.  I  have  been  strengthened  in  Thee  from  the 
womb.  It  is  the  womb  of  the  Synagogue,  which  did  not 
carry  Me,  but  threw  Me  out:  but  I  fell  not,  for  Thou  heldest 
me.  From  My  mothefs  uomb  Thou  art  My  God.  From 
My  mother's  womb:  My  mother's  womb  did  not  cause  that, 
as  a  babe,  I  should  be  forgetful  of  Thee. 

12.  Thou  art  3Iy  God,  (ver.  11.)  depart  not  from  Me; 
for  trouble  is  hard  at  hand-     Thou  art,  therefore,  My  God, 

depart  not  from  Me;  for  trouble  is  nigh  unto  Me;  for  it  is  in 
My  body.  For  there  is  none  to  help.  For  who  helpeth,  if 
Thou  helpest  not  ? 

13.  Ver.  12.  Many  calves  came  about  Me.  .  The  multi- 
tude of  the  wanton  populace  came  about  Me-  Fat  bulls 
closed  Me  in.  And  their  leaders,  glad  at  My  oppression, 
closed  Me  in. 

14.  Ver.  13.  They  opened  their  mouth  upon  3Ie.  They 
opened  their  mouth  upon  Me,  not  out  of  Thy  Scripture, 
but  of  their  own  lusts.  As  a  ravening  and  roaring  lion.  As 
a  lion,  whose  ravening  is,  that  J.  was  taken  and  led  ;  and 

Johni9,  whose  roaring,  Crucify,  Crucify. 

^'  15.  Ver.  14.  /  was  poured  out   like  water,  and  all  3Ii/ 

bones  loere  scattered.  I  was  poured  out  like  water,  when 
My  persecutors  fell:  and  through  fear,  the  stays  of  My  body, 

Mat.26,  that  is,  the  Church,  My  disciples  were  scattered  from  Me. 
My  heart  became  as  melting  wax,  in  the  midst  of  my  belly. 
My  wisdom,  which  was  written  of  Me  in  the  sacred  books, 
was,  as  if  hard  and  shut  up,  not  understood :  but  after  that 
the  fire  of  My  Passion  was  applied,  it  was,  as  if  melted, 
manifested,  and  entertained  in  the  memory  of  My  Church. 

16.  Ver.  15.  My  strength  dried  up  as  a  potsherd.  My 
strength  dried  up  by  My  Passion  ;  not  as  hay,  but  a  pots- 
herd,   which    is   made    stronger  by   fire.     And  My  tongue 


The  Crucifixion.      The  Church  persecuted  and  delivered.     147 

cleaved  to  My  jaws.     Aiid  lliey,  through  whom  I  was  soon   Ver. 
to    speak,  kept  My  precepts  in   their  hearts.      And   Thou    ~~  ^'- 


brovghtest  Me  down  to  the  dust  of  death.     And  to  the  un- 
godly appointed  to  death,  whom  the  wind  casteth  forth  asPs.  1,4. 
dust  from  the  face  of  the  earth.  Thou  broughtest  Me  down. 

17.  Ver.  16.  For  many  dogs  came  about  3Ie.     For  many 
came  about  Me  barking,  not  for  truth,  but  for  custom.     The 
council  of  the  malignant  came  about  3Ie.     [The  council  ofOxf. 
the  malignant  besieged  Me.]      They  2yie reed  My  hands  and    ''^' 

feet.     They  pierced  with  nails  My  hands  and  feet. 

18.  Ver.  17.  Tliey  numbered  distinctly  all  My  bones. 
They  numbered  distinctly  all  My  bones,  while  extended  on 
the  wood  of  the  Cross,  Yea,  these  same  regarded,  and  beheld 
Me.  Yea,  these  same,  that  is,  unchanged,  regarded  and 
beheld  Me. 

19.  Ver.  18.  They  divided  My  garments  for  themselves, 
and  cast  the  lot  upon  3Iy  vesture. 

20.  Ver.  Id.  But  Thou ,  0  Lord,  withhold  not  Thy  help  far 
from  Me.     But  Thou,  O  Lord,  raise  Me  up  again,  not  as  the 

rest  of  men,  at  the  end  of  the  world,  but  immediately.    Look 
to  My  defence.     Look,  that  they  in  no  wise  hurt  Me. 

21.  Ver.  20.  Deliver  3Iy  soul  from  the  sicord.  Deliver 
My  sold  from  the  tongue  of  dissension.  And  My  only  One 
from  the  hand  of  the  dog.  And  from  the  power  of  the 
people,  barking  after  their  custom,  deliver  My  Church. 

22.  Ver.  21.  Save  Me  from  the  lion's  mouth:  save  Me 
from  the  mouth  of  the  kingdom  of  this  world:  and  my 
humility  from  the  horns  of  the  unicorns.  And  from  the 
loftiness  of  the  proud,  exalting  themselves  to  special  pre- 
eminence, and  enduring  no  partakers,  save  My  humility. 

23.  Ver.  22.  /  tcill  declare  Thy  name  to  My  brethren. 
I  will  declare  Thy  name  to  the  humble  %  and  to  My  Brethren 

that  love   one  another   as   they  have   been  beloved  byMe.JohnJT, 
In  the  midst  of  the  Church  will  I  sing  of  Thee.     In   the  ' 
midst  of  the  Church  will  I  with  rejoicing  preach  Thee. 

21.  Ver.  23.  Ye  that  fear  the  Lord,  praise  Him.  Ye  that 
fear  the  Lord,  seek  not  your  own  praise,  but ^J^awe  Him.  All 
ye  seed  of  Jacob,  magnify  Him.  All  ye  seed  of  him  whom 
the  elder  shall  serve,  magnify  Him. 

*  or,  '  to  My  Brethren  that  are  humble,  and  &c.' 

l2 


148     The  humble  feed  on  Christ  and  are  likened  to  Him, 

Psalm  25.  Let  all  the  seed  of  Israel  fear  Him.  Let  all  who  have 
Exp.i"  been  born  to  a  new  life,  and  restored  to  the  vision  oiGoAfear 
'  Him.  (Ver.  24.)  Since  He   hath  not  despised,  nor    disre- 

garded the  prayer  of  the  poor  man.  Since  He  hath  not 
despised  the  prayer,  not  of  liiui  who,  crying  unto  God  in  the 
words  of  sins  was  loath  to  overpass  a  vain  life,  but  the  prayer 
of  the  poor  man,  not  swollen  up  with  transitory  pomps.  Nor 
hath  He  turned  away  His  face  from  Me.  As  from  him, 
who  said,  I  will  cry  unto  Thee,  but  Thou  wilt  not  hear. 
And  when  I  cried  unto  Him  He  heard  Me. 

26.  Ver.  25.  With  Thee  is  My  praise.  For  I  seek  not 
John  8,  Mine  own  praise,  for  Thou  art  My  praise,  Who  dwellest  in 
^^'        the  holy  place;  and,  praise  of  Israel, Thou  hearest  The  Holy 

One  now  beseeching  Thee.  In  the  great  Church  I  ivill 
confess  Thee.  In  the  Church  of  the  whole  world  /  will 
confess  Thee.  I  ivill  offer  3Iy  vows  in  the  sight  of  them 
that  fear  Him.  I  will  ofier  the  sacraments  of  My  Body  and 
Blood  in  the  sight  of  them  that  fear  Him. 

27.  Ver.  26.  The  poor  sliall  eat,  and  he  filled.  The  humble 
and  the  despisers  of  the  world  shall  eat,  and  imitate  Me.  For 
so  they  will  neither  desire  this  world's  abundance,  nor  fear 
its  want.  And  they  shall  praise  the  Lord,  who  seek  Him. 
For  the  praise  of  the  Lord  is  the  pouring  out  of  that  fulness. 
Their  hearts  shall  live  for  ever  and  ever.  For  that  food  is 
the  food  of  the  heart. 

28.  Ver.  27.  All  the  borders  of  the  earth  shall  remember 
themselves,  and  be  turned  to  the  Lord.  They  shall  remember 
themselves:  for,  by  the  Gentiles,  born  in  death  and  bent  on 
outward  things,  God  had  been  forgotten;  and  then  shall  all 
the  borders  of  the  earth  be  turned  to  the  Lord.  And  all  the 
kindreds  of  the  nations  shall  worship  in  His  sight.  And 
all  the  kindreds  of  the  nations  shall  worship  in  their  own 
consciences. 

29.  Ver.  28.  For  the  kingdom  is  the  LorcVs,  and  He  shall 
rule  over  the  nations.  For  the  kingdom  is  the  Lord's,  not 
proud  men's:  and  He  shall  rule  over  the  nations. 

30.  Ver.  29.  All  the  rich  of  the  earth  have  eaten,  and 
worshipped.  The  rich  of  the  earth  too  have  eaten  the  Body 
of  their  Lord's  humiliation,  and  though  they  have  not,  as  the 
poor,  been  filled  even  to  imitation,  yet  they  have  worshipped. 


The  new  People  of  God.      The  Passion  yearly  celebrated.  149 

In  His  sight  shall  fall  all  that  descend  to  earth.     For  lie   Ver. 
alone  seeth  how  all  they  fall,  who  abandoning  a  heavenly  ^^•^^- 
conversation,  make  choice,  on  earth,  to  appear  happy  to  men, 
who  see  not  their  fall. 

31.  And  My  Soul  shall  live  to  Him.  And  My  Soul,  Which 
in  the  contempt  of  this  world  seems  to  men  as  it  were  to  die, 
shall  live,  not  to  itself,  but  to  Him.  And  My  seed  shall 
serve  Him.  (Ver.  30.)  And  My  deeds,  or  they  who  through 
Me  believe  on  Him,  shall  serve  Him.  ^ 

32.  Ver.  31.  The  generation  to  come  shall  he  declared  to 
the  Lord.  The  generation  of  the  New  Testament  shall  be 
declared  to  the  honour  of  the  Lord.  And  the  heavens  shall 
declare  His  righteousness.  And  the  Evangelists  shall  declare 
His  righteousness.  To  a  people  that  shall  he  horn,  V)hom, 
the  Lord  hath  made.  To  a  people  that  shall  be  born  to  the 
Lord  through  faith. 

PSALM  XXIL 

SECOND  EXPOSITION. 

A  Sermon  delivered  on  the  Anniversary  of  the  Lord's  Passion. 

1.  What  God  would  not  have  passed  over  in  silence  in 
His  Scripture,  must  not  either  by  us  be  passed  over  in  silence, 
and  by  you  must  be  heard.  The  Lord's  Passion,  as  we 
know,  happened  once:  for  once  hath  Christ  died,  the  Just iPet.3, 
for  the  unjust.  And  we  know,  and  are  sure,  and  hold  fast  ' 
with  faith  unshaken,  that  Christ  rising  from  the  dead  diethuom.  6, 
no  more,  and  death  shall  have  no  more  dominion  over  Him. 
These  are  the  Apostle's  words:  yet  that  we  may  not  forget 
what  once  occurred,  it  is  transacted  in  our  memory  every 
year.  Does  Christ  die  as  often  as  the  Easter  celebration 
comes  round  ?  but  yet  the  yearly  memorial  does  as  it  were 
represent  what  occurred  long  since,  and  causes  in  us  such 
emotions  as  if  we  saw  the  Lord  hanging  on  the  Cross,  not  of 
course  as  mocking,  but  believing  in  Him.  For  as  He  hung 
on  the  Cross  He  was  mocked,  as  He  sitleth  in  heaven  He 
is  v/orshipped.  Or  haply  is  He  mocked  still,  and  now  we 
must  not  be  angry  with  the  Jews,  who  mocked  Him  at  all 
events  as  He  was  dying,  not  as  He  was  reigning  ?     And  who 


150     Sorrow  that  Christ  is  mocked  still  by  sins  and  schisms. 

Psalm  js  there,  who  mocks  Christ  still?    Would  it  were  one,  would 
XXII. . 
Exp.ll!it  were  two,  would  that  they  could  be  numbered.     All  the 

chaff  of  His  threshing-floor  mocks  Him,  and  the  wheat 
sighs  for  the  mocking  of  the  Lord.  This  I  would  sigh  for 
with  you.  For  it  is  the  season  of  sorrow.  The  Lord's 
Passion  is  in  course  of  celebration  :  it  is  the  season  of  sighing, 
the  season  of  weeping,  the  season  of  confession  and  suppli- 
cation. And  which  of  us  is  sufficient  for  shedding  tears 
answerable  to  the  just  demands  of  so  great  sorrow }    But 

Jer. 9,1. what  now  saith  the  Prophet?  W/to  tcill  give  my  head 
tcater,  and  mine  eyes  a  fountain  of  tears?  If  there  were 
really  a  fountain  of  tears  in  our  eyes,  even  this  would  not 
suffice  Christ  mocked  in  a  matter  that  is  clear,  in  a  matter 
wherein  no  one  can  say,  "  I  understood  it  not."  For  to 
Him  who  possesses  the  whole  world  a  part  is  offered;  and 
to  Him  who  sitteth  at  the  right  hand  of  the  Father  it  is 
said,  "  See  what  Thou  hast  here ;"  and  for  the  whole  earth 
Africa  alone  is  shewn  Him, 

2.  The  woids  which  we  have  just  heard,  brethren,  where 
shall  we  place  them  ?  O  that  they  could  be  written  with 
our  tears.  ^V^ho  was  the  woman  who  came  in  with  the 
ointment  ?  Of  what  was  she  the  type  ?  was  she  not  of  the 
Church?  Whereof  was  that  ointment  the  figure  ?  was  it  not 

2Cor.  2,  of  that  sweet  savour,  of  which  the  Apostle  says,  We  are  a 

'■  ^*   sweet  savour  of  Christ  in  every  place  9    For  the  Apostle  too 

was  speaking  in  the  person  of  this  same  Church.     And  the 

lal.  'of  words,  tve  are,  he  said  to'  the  faithful.  And  what  said  he? 
We  are  a  sweet  savour  of  Christ  in  every  place.  In  every 
•place,  Paul  said  t];at  all  the  faithful  are  a  sweet  savour  of 
Christ;  and  he  is  contradicted,  and  it  is  said,  Africa  alone 
has  a  sweet  savour,  all  the  world  besides  stinketh.  Who 
says.  We  are  a  sweet  savour  of  Christ  in  every  place  ?  The 
Church.  This  sweet  savour  that  box  of  ointment  figured, 
with  which  the  Lord  was  anointed.  Let  us  see  if  the  Lord 
Himself  do  not  also  bear  witness  to  it.  When  some  who 
sought   their   own    things,    covetous,    thieves,    that    is,    that 

Johni2,  Judas,  said  of  the  ointment.  To  what  purpose  is  this  loss? 
the  costly  thing  might  be  sold,  and  benefit  the  poor.  For 
he  wished  to  sell  the  sweet  savour  of  Christ.     What  was 

Mat. 26, the  Lord's  answer?     Why  trouble  ye  the  icoman?    She  hath 


Deafness  of  Donatists.     Ch'ist  as  God  not  forsaken.      151 

u-rought  a  good  work    upon    Me.     And    what  shall   I   say  Veb. 

more?  when  He  Himself  said,  And  ivheresoever  this  Gospel  — ' — 

Mat.  26 
shall  be  preached  in  the  whole  icorld,  there  shall  also  this,  13. 

that  this  woman  hath  done,  be  told.  Is  there  aught  to  add 
to  this  ?  Is  there  aught  to  take  away  ?  Is  there  any  reason 
why  we  should  lend  our  ears  to  revilers?  Has  the  Lord 
spoken  this  falsely,  or  been  deceived  ?  Let  them  make  their 
choice  which  to  say,  let  them  say  either  that  the  Truth  hath 
spoken  falsely,  or  let  them  say  that  the  Truth  was  deceived. 
Wheresoever  this  Gospel  shall  be  preached.  And  as  if  thou 
wouldest  ask  Him;  "But  where  shall  it  be  preached?" 
He  answers,  in  the  whole  world.  Let  us  listen  to  the  Psalm ; 
let  us  see,  if  it  say  the  same.  Let  us  listen  to  that  which  is 
sung  in  lamentation,  and  truly  a  matter  it  is  worthy  of 
plaint,  when  it  is  sung  to  the  deaf.  I  wonder,  brethren,  if 
this  psalm  is  read  to-day  among  the  party  of  Donatus  too. 
I  ask  you,  my  brethren,  I  confess  to  you,  Christ's  mercy 
knoweth  that  I  wonder  thus,  as  though  they  were  made  of 
stone,  and  can  not  hear.  What  thing  more  plain  can  be 
spoken  to  the  deaf  .^  Christ's  Passion  is  set  forth  as  clearly  as 
the  Gospel,  and  it  was  written,  I  know  not  how  many  years 
before  the  Lord  was  born  of  the  Virgin  Mary :  it  was  a 
herald  annonncing  the  future  Judge.  Let  us  peruse  it,  as 
far  as  the  stress  of  time  permits,  not  as  the,  promptings  of 
cur  sorrow  would  move  us ;  but,  as  I  said,  as  far  as  the  stress 
of  time  permits. 

3.  Ver.  1.  O  God,  My  God,  look  upon  Me:  nhi/  hast  Thou 
forsaken  Me?   This  first  verse  we  heard  on  the  Cross,  where 
the  Lord  said,  Eli,  Eli,  that  is.  My  God,  My   God,  lama  Mat. 27, 
sahachthani?  which  is,  why  hast  TIiou  forsaken  Me?    The     ' 
Evangelist  hath  interpreted   this,  and   said  that  He  spoke 
in    the    Hebrew    tongue,   My    God,   My    God,   why   hast 
Thou  forsaken  3Ie?    What  did  the   Lord  intend   to  say? 
For   God   had   not    forsaken    Him,   forasmuch    as    He  was 
Himself  God  ;    of  course  as  the  Son  of  God,  God;  of  course 
as    the   Word    of   God,   God.      Hear,    at    the    very    com- 
mencement ^  that   Evangelist,  who    poured    forth   what   he'^capite 
had  drunk  in  from  the  Lord's  Breast:   let  us  see,  whether 
Christ  be  God:    In  the  beginning  was  the  Word,  and  ^/<(?johni. 
Word  was  with  God,  and  the  Word  was  God.     The  very  ^- 


1 52  Christ  complains  in  His  Body's  name,  and  seems  unheard. 

Psalm  Word  then  that  was  God,  was  made  Fleshy  and  dwelt  in  us. 

^^jj  And  when  the  Word,  God,  was  made  Flesh,  He  was  hanging 

John  1 ,  on  tlie  Cross,  and  said,  Mij  God,  My  God,  look  upon  Me : 

^'^'        why  hast  Thou  forsaken  Me?  why  is  it  said,  but  because  we 

were  there,  but  because  the  Church  is  the  Body  of  Christ? 

Wherefore  said  He,  My  God,  My  God,  look  upon  Me :  why 

hast  Thou  forsaken  Me?  unless  in  some  sort  as  rousing  our 

attention,  and  saying,  "  Was  this  Psalm  written  concerning 

Me  ?"    Far  from  my  salvation  are  the  ivords  of  my  sins. 

1  Peter  What  sins  in  Him,  of  Whom  it  is  said.  Who  did  no  sin, 
'   ^'     neither  was  guile  found  in  His  mouth?  How  then  saith  He, 

My  sins ;  unless  that  He  prayeth  for  our  sins,  and  made  our 
sins  His  sins,  that  He  might  make  His  righteousness  our 
righteousness  ? 

4.  Ver.  2.  My  God,  I  uill  cry  unto  Thee  in  the  day-time, 

and  Thou  wilt  not  hear :  and  in  the  nigJit-season,  and  not  to 

my  folly.     He  spake  of  course  of  me,  of  thee,  of  such  an  one. 

For  He  bare  His  Body,  that  is,  the  Church.     Unless  haply  ye 

Mat.  26,  think,  brethren,  that  when  the  Lord  said.  Father,  if  it  be 

39  . 

possible,  let  this  cup  pass  from  Me,  He  was  afraid  to  die. 

Mat.  10, The  soldier  is  not  braver  than  the  captain;  It  is  enough  for 
the  servant,  that  he  be  as  his  lord,     Paul,  a  soldier  of  Christ 

Phil.  1,  the  King,  says,  F  am  in  a  strait  betwixt  two,  having  a  desire 
to  be  dissolved,  and  to  be  with  Christ.  He  wishes  lor  death, 
that  he  may  be  with  Christ,  and  is  Christ  Himself  afraid  of 
death  ?  But  what  bare  He  but  our  weakness,  and  in  behalf 
of  those  who,  having  a  place  in  His  body,  yet  fear  death, 
did  He  speak  thus  ?  Hence  came  that  voice,  it  was  the 
voice  of  His  members,  not  of  the  Ileadj  and  so  also  in  these 
words,  /  leave  cried  by  day,  and  by  night-season,  and  Thou 
wilt  not  hear.  For  many  cry  in  tribulation,  and  are  not 
heard :  but  unto  salvation,  not  to  folly.  Paul  cried  that  the 
thorn  in  the  flesh  might  be  taken  away  from  him,  and  he  was 
not  heard  for  it  to  be  taken  away ;  and  it  was  said  to  him, 

2  Cor.    My  grace  is  sufficient  for  thee;  for  strength  is  made  perfect 
'   '     in  weakness.     Therefore  was  he  not  heard  ;  but  not  to  folly, 

but  to  wisdom :  to  the  end  that  man  may  understand  that 
God  is  a  Physician,  and  that  tribulation  is  a  remedy  for 
salvation,  not  a  punishment  lor  condenmation.  While 
under   treatment   thou   art   cauterized,  cut,  criest  out:    the 


God  tries  His  own  hy  seeming  not  to  hear  them.  153 

physician   heeds   not   for   thy  wish,  but  he   heeds  for   thy  Ver. 
health.  ,±±- 

5.  Ver.  3,  But  Thou  dwellest  in  the  holy  place,  O  Thou 
praise  of  Israel.     Thou  dwellest  in  them,  whom  Thou  hast  Matt.  8, 
sanctified,  and  whom  Thou  raakest  to  understand,  that  some     ' 

to  their  profit  Thou  hearest  not,  and  some  to  their  con- 
demnation Thou  hearest.  To  his  profit,  Paul  was  not  heard; 
to  condemnation,  the  devil  was  heard.  He  asked  to  tempt  Job  i. 
Job,  and  it  was  granted.  The  devils  asked  to  go  into  the 
swine,  and  they  were  heard.  Devils  are  heard,  an  Apostle 
is  not  heard :  but  they  are  heard  unto  condemnation,  the 
Apostle  is  not  heard,  unto  salvation ;  for  fwt  to  m\j  follij. 
But  Thou  dwellest  in  the  holy  place,  O  Thou  praise  of 
Israel.  Why  dost  Thou  not  hear  even  Thine  own.''  Why' 
say  I  this  ?  Remember  that  it  is  always  said,  "  Thanks  be 
to  God ;"  and  there  is  a  great  concourse  here,  and 
those,  who  are  not  in  the  habit  of  coming,  have  come. 
I  say  to  all,  that  the  Christian  when  under  tribulation  is 
tried,  whether  he  have  not  forsaken  his  God.  For  when 
it  is  well  with  a  man,  the  Christian  is  left  to  him- 
self. The  fire  is  brought  to  the  furnace ;  and  the  refiner's 
furnace  is  a  thing  of  high  mysterious  meaning'.  There  is'magni 
gold  there,  there  is  chaff,  there  is  fire  working  in  a  confined  menti 
space.  This  fire  is  not  diverse,  yet  its  effects  are  diverse:  if®^' 
turns  chaff  into  ashes,  from  gold  it  takes  away  its  impurities. 
Now  they  in  whom  God  dwelleth,  are  assuredly  made 
belter  in  tribulation,  proved  as  gold.  And  if  perchance  the 
adv^ersary,  the  devil,  ask  (to  prove  any),  and  it  be  granted  him, 
whether  by  some  bodily  pain,  or  some  loss,  or  bereavement, 
let  him  keep  his  heart  fixed  on  Him,  Who  withdraweth  not 
Himself,  and  if  He  seem  to  withdraw  His  ear  from  his 
lamentations,  yet  He  sheweth  mercy  to  his  supplications. 
He  who  made  us  knoweth  what  to  do.  He  knoweth  how  to 
ro-make  us.  He  is  a  good  builder  Who  built  the  house ; 
and  if  any  thing  therein  hath  fallen  to  decay.  He  knoweth 
how  to  repair  it. 

6.  And  see  what  he  says:  (ver.  4.)  Our  fathers  hoped  in 
Thee,  they  hoped,  and  Thou  didst  deliver  them.  We  know, 
and  read  how  many  of  our  fathers  God  hath  delivered  who 
hoped    in  Him.     He   delivered  the  whole  people  of  Israel 


154     Christ,  why  called  a  Worm.     Others  delivered  at  once. 

Psalm  out  of  the  land  of  Esrypt ;  He  delivered  the  three  children 

.ExH.II. out  of  the  fiery  furnace;  He   delivered   Daniel  out  of  the 

Dan.  3.  den  of  lions;   He  delivered  Susanna  from  a  false  accusation: 

nfsL  of  t^^y  ^^1  called  upon  Him,  and  were  delivered.     What  ?    was 

Sus.       jje  wauting  to  His  Own  Son,  that  He  should  not  hear  Him 

when  hanging  on  the  Cross  ?    But  why  is  He  not  delivered 

forthwith.  Who  said,   Our  fathers  hoped  in  TheCyand  Thoii 

didst  deliver  them  ? 

7.  Ver.  6.  But  I  am  a  icorm,  and  no  man.  A  worm, 
and  no  man;  for  man  is  a  worm  also:  but  He  is  a  worm 
and  no  man.  How  no  man?  Because  God.  Why  then 
did  He  so  abase  Himself  as  to  say,  a  worm  ?  Is  it  because 
a  worm  is  born  of  the  flesh  without  coition,  as  Christ  of  the 
Virgin  Mary  ?  Both  a  worm  even,  and  yet  no  man.  Why  a 
worm.?    Because  mortal,  because  born  of  the  flesh,  because 

John  1,  |3orn  without  coition.  Why  not  a  man?  Because  tJie  Word 
was  in  the  beginning,  and  the  JVord  was  witJt  God,  and  the 
Word  was  God. 

8.  A  scorn  of  men,  and  the  outcast  of  the  people.  Con- 
sider how  great  things  He  suffered.  Now  that  we  may 
speak  of  the  Passion,  and  that  we  may  approach  it  with  the 
greater  grief,  consider  first  how  great  things  He  suffers,  and 
then  consider  wherefore.  For  what  was  the  fruit  thereof? 
Lo,  our  fathers  hoped,  and  were  delivered  out  of  the  land  of 
Egypt.  And  as  I  said,  "so  many  called  upon  God,  and 
immediately  at  the  time,  not  in  the  life  to  come,  but  forth- 
Job  1.  with,  were  delivered.  Job  himself  was  given  up  to  the  devil 
iq\     '  at  his  request,  corrupted  with  worms :  yet  he  recovered  his 

health  in  this  life,  and  received  twice  as  much  as  he  had 
lost.  But  the  Lord  was  scourged,  and  there  was  none  to 
help ;  He  was  defiled  with  spittle,  and  there  was  none  to 
help  ;  He  was  smitten  with  buffetings,  and  there  was  none 
to  help  ;  He  was  crowned  with  thorns,  there  was  none  to 
help ;  He  was  raised  on  the  tree,  there  was  none  to  deliver ; 
He  crieth  out,  Mg  God,  My  God,  why  hast  Thou  forsaken 
Me  ?  there  is  no  help.  Wherefore,  my  Brethren  ?  Where- 
fore ?  What  the  recompense  of  so  great  sufferings  ?  All 
these  His  sufferings  are  a  price.  What  so  great  sufferings 
arc  the  price  of,  let  us  repeat,  let  us  see  what  He  says.  Let 
us  first  inquire  what  He  suffered,  after  that,  wherefore  :  and 


To  rob  Him  of  the  price  of  His  sufferings  the  act  of  enemies.  155 

let  us  see  how  mucli  they  are  Christ's  enemies,  who  confess  that  Ver. 
He  endured  so  great  sufferings,  and  take  away  the  wherefore.  ' 

Hence  let  us  hear  the  whole  in  this  Psalm,  both  what  He 
suffered,  and  wherefore.  Keep  to  these  two,  the  what  and 
the  wherefore.  At  present  let  me  explain  the  what.  Let  us 
not  dwell  at  length  on  this,  so  the  very  words  of  the  Psalm 
will  come  to  you  the  better.  See  what  the  Lord  suffers,  take 
heed  ye  Christians :  The  scorn  of  men,  and  the  outcast  of 
the  people. 

9.  Ver.  7.  All  that  saw  3Ie  laughed  Me  to  scorn;  they 
spake  with  the  lips,  and  shook  the  head.  (Ver.  8.)  He 
trusted  in  the  Lord,  let  Him  deliver  Him;  let  Him  save 
Him,  since  He  desireth  Him.  But  why  said  they  this  ? 
Because  He  was  made  man,  they  said  it  as  against  a  man. 

10.  Ver.  9.  Since  Thou  art  He  Who  drew  31e  out  of  the 
womb.  Would  they  ever  say  this  to  That,  Which  in  the 
beginning  was  the  Word,  and  the  Word  was  with  God? 
For  that  Word,  by  Which  all  things  were  made,  was  not 
drawn  out  of  the  womb,  save  that  the  Word  was  made  flesh, 
and  dwelt  in  us.  Since  Thou,  hast  drawn  Me  'out  of  the 
womb  :  3Iy  God^  from  My  mother's  breasts.  For  before  the 
worlds,.  My  Father ;  from  My  mother's  breasts,  My  God. 

11.  Ver.  10.  I  was  cast  upon  Thee  from  the  womb.  That 
is,  that  Thou  only  shouldest  be  My  hope,  now  as  man,  now 
as  weak,  now  the  Word  made  Flesh.  From  3Iy  mother's 
icomb  Thou  art  My  God.  Not  from  Thyself  My  God, 
for  from  Thyself  My  Father ;  but  from  My  mother's  womb 
My  God. 

12.  Ver.  11.  Depart  not  from  Me;  for  trouble  is  hard  at 
hand,  for  there  is  none  to  help.  See  Him  forsaken ;  and 
woe  to  us,  if  He  forsake  us,  for  there  is  none  to  help. 

13.  Ver.  12.  Many  calves  came  about  3Ie ;  fat  bulls 
closed  3Ie  in.  The  people,  and  their  leaders :  the  people, 
many  calves;  the  leaders,  fat  bulls. 

1 4 .  Ver.  1 3.  They  opened  their  mouth  upon  Me,  as  a  ravening 
and  roaring  lion.  Let  us  hearken  to  their  roaring  in  the 
Gospel,  Crucify,  Crucify.  John  19, 

15.  Ver.  14.  /  was  poured  out  like  water,  and  all  3hj 
Bones  were  scattered.  He  calleth  His  strong  ones  His 
Bones.     For  bones  are  strong  in  the  body.     When  did  He 


1 56   Christ  poured  forthi  melted^  dried  up^  pierced  with  wounds. 

Psalm  scatter  His  Bones?     When  He  said  to  them,  Behold  I  send 
v"^Vt  y^^''  /^^'^  ^^  sheep  in  the  midst  of  wolves.     Then  scattered 
Mat.  lo'  He   His  strong  ones,  and   He  was   poured  out  hke  water. 
16.        Yqx  when  water  is  poured  out,  it  either  cleanses,  or  waters. 
Christ  was  poured  out  like  water,  the  filthy  were  cleansed, 
minds  were  watered.     My  heart  became  as  melting  wax,  in 
the  midst  of  BIy  Belly.      He  calls  the  weak  ones  in  His 
Church  His  Belly.     How  did  His  Heart  become  as  wax? 
His  Heart  is  His  Scripture,  that  is,  His  wisdom  which  was 
in  the  Scriptures.      For   the   Scripture  was  closed,  no  one 
understood  it:    the  Lord  was  crucified,  and   the  Scripture 
was  melted  like  wax,  that  all  the  weak  ones  should  under- 
Mat.  27,  stand  it.     For  hence  too  the  veil  of  the  temple  was  rent: 
because  what  was  veiled  hath  been  unveiled. 

1 6.  Ver.  1 5 .  3Iy  strength  dried  up  as  a  potsherd.  Gloriously 
expressed  ;  for.  My  name  has  been  made  stronger  by  tribu- 
lation. For  as  a  potsherd  is  before  the  fire  soft,  after  the 
fire  hard ;  so  the  Lord's  name  was  before  the  Passion 
despised,  after  the  Passion  it  is  honoured.  And  3Iy  tongue 
cleaved  to  BIy  Jaws.  As  that  member  in  us  is  of  use  only  for 
speaking;  so  He  said  that  His  preachers,  His  tongue,  cleaved 
to  His  jaws,  that  from  His  inward  parts  they  might  derive 
wisdom.  And  Thou  broughtest  Me  down  to  the  dust  of 
death. 

17.  For  many  dogs  came  about  3Ie :  the  council  of  the 
malignant  ones  came  about  3Ie.     See  here  the  very  Gospel. 

John20,  They  pierced  3Iy  hands  and  3Iy  feet.  Then  were  the  wounds 
25—29.  jjjade,  the  scars  whereof  the  doubting  disciple  handled,  the 
same  who  said,  Unless  I  shall  put  my  fingers  into  the  scars 
of  His  ivounds,  I  will  not  believe:  whereupon  He  said  to 
him,  Co7ne,  thou  hard  of  belief  put  thy  hand:  and  he  put 
his  hand,  and  cried  out,  3Iy  Lord,  and  my  God.  And  He 
answered,  Because  thou  hast  seen  3Ie,  thou  hast  believed; 
blessed  are  they  that  see  not,  and  believe.  They  pierced  My 
hands  and  3Iy  feet. 

18.  (Ver.  17.)  They  numbered  distinctly  all  3Iy  Bones. 
When  He  was  hanging  extended  on  the  tree.  The  extension 
of  His  Body  on  the  tree  could  not  be  better  described  than 
by  the  \vords,  They  numbered  distinctly  all  My  Bones. 

19.  Yea,  they  regarded,  and  beheld  3Ie.     They  regarded, 


His  virtue,  Charity.  His  Church  saved  from  dogs  of  violence.  157 

and  understood  not :  they  beheld,  and  saw  not.     They  hftcd   Ver. 

up  their  eyes  to  the  flesh,  not  their  heart  unto  the  Word.     ~"'  - 

(Ver.  18.)  They  divided  3Ty  garments  for  themselves.     His 

garments.  His  Sacraments.     Mark,  brethren,  His  garments, 

His  Sacraments,  could  be  divided  by  heresies :   but  there 

was  there  a  garment  which  no  one  divided.     And  cast  the 

lot  upon  3Ty  vesture.     There  was  there,  says  the  Evangelist, 

a  coat  ivoven  from  above.     From  heaven  therefore,  from  theJolml^. 

.    23. 
Father  therefore,  from  the  Holy  Ghost  therefore.     What  is 

this  coat,  but  love,  which  no  man  can  divide?     What  is  this 

coat,  but  unity  ?     Upon  it  is  the  lot  cast ;  no  man  divideth 

it.      The  Sacraments  heretics  have  been  able  to  divide  for 

themselves  ;  they  have  not  divided  love.     And  because  they 

could  not  divide  it,  they  withdrew  :  but  it  abideth  entire. 

It  falls  by  lot  to  some.     Whoso  hath  it,  is  safe.     No  one 

moves  him  from  the  Church  Catholic  :  and  if  being  without 

•  he  begin  to  have  it,  he  is  received  within,  as  the  olive  branch  Gen.  8, 

by  the  dove. 

20.  Ver.  19.  But  Thou,  O  Lord,  withhold  not   Thy  help 
far  from  Me.     And  it  was  so:   after  three   days  He  rose 

again.     Look  to  My  defence. 

21.  Ver.  20.  Deliver  My  soul  from  the  sword  (framea): 
that  is,  from  death.  For  framea  is  a  sword,  and  by  a  sword 
He  would  have  us  understand  death.     And  Thine  Only  One 

from  the  hand  of  the  dog.  My  soul.  Mine  Only  One,  the 
Head,  and  the  Body.  By  Only  One,  He  meant,  the  Church. 
From  the  hand,  that  is,  from  the  power,  of  the  dog.  Who 
are  dogs?  They  that  bark  like  dogs,  and  understand  not 
against  whom.  Nothing  is  done  to  them,  and  they  bark. 
What  will  a  man  do  to  a  dog,  when  he  is  going  on  his  way  ? 
Yet  he  barks.  They  that  bark  with  blinded  eyes,  not  dis- 
cerning against  whom,  or  for  whom,  are  dogs. 

22.  Ver.  21.   Save  Me  from  the  lion's  mouth.     You  know 

who  is  the  roaring  lion  going  about,  and  seeking  whom  hei  Pet.  5, 
may   devour.      And  My  humility  from    the   horns   of  the^' 
unicorns.     By  unicorns.  He  would  mean  only  the  proud; 
therefore  He  added,  My  humility. 

23.  You  have  heard  what  His  sufferings  were,  and  what 
He  prayed,  that  He  might  be  delivered  from  them :  let  us 
now  give  heed  to  the  wherefore  He  suffered.     Now  then. 


]  58  The  words  of  Christ  here  refute  the  Donatisty,. 

Psalm  brethren,  consider:  whoso  is  not  in  that  lot,  for  which  Christ 

V  V  TT 

Exp. II.  suffered,  wherefore  is  he  a  Christian  ?  Lo,  we  know  what  He 
suffered:  His  bones  were  numbered  distinctly,  He  was 
mocked,  His  garments  were  divided,  moreover  the  lot  was 
cast  upon  His  vesture,  men  in  furiousness  and  raging  stood 
around  Him,  and  all  His  bones  were  scattered :  we  hear  it 
here,  and  we  read  it  in  the  Gospel.  Let  us  see  wherefore. 
O  Christ,  Son  of  God,  if  Thou  hadst  not  willed  Thou 
couldest  not  suffer ;  O  shew  us  the  fruit  of  Thy  Passion. 
"  Hear,"  saith  He,  "  the  fruit:  I  am  not  silent,  but  men  are 
deaf  Hear,"  saith  He,  "  the  fruit,  wherefore  1  suffered  all 
these  things." 

Ver.  22.  1  will  declare  Thy  Name  to  My  brethren.  Let 
us  see  whether  He  declareth  God's  Name  to  His  brethren  in 
any  separate  part.  I ivill  declare  Thy  Name  to  My  brethren: 
in  the  midst  of  the  Church  will  I  sing  of  Thee.  So  is  it 
accomj)lished  now.  But  let  us  see  what  the  Church  is.  For- 
He  said,  In  the  midst  of  the  Church  will  I  sing  of  Thee. 
Let  us  see  the  Church,  for  which  He  suffered. 

24.  Ver.  23.  Ye  that  fear  the  Lord,  praise  Him.  Where- 
soever God  is  feared  and  praised,  there  is  the  Church  of 
Christ.  See,  my  brethren,  whether  in  these  days  throughout 
the  whole  world  it  is  said  witliout  a  cause.  Amen  and  Hal- 
lelujah. Is  not  God  feared  there }  Is  not  God  praised 
there.?  Donatus  has  gone  out,  and  says,  "  He  is  altogether 
not  feared,  the  whole  world  is  lost."  Without  any  reason 
thou  sayest,  The  whole  woild  is  lost.  Has  then  a  small 
portion  only  remained  in  Africa?  Doth  Christ  then  say 
nothing,  whereby  to  stop  these  men's  mouths?  doth  He  say 
nothing,  whereby  to  pluck  out  the  tongues  of  such  as  speak 
tlms  ?  Let  us  see,  if  haply  we  may  find.  Still  it  is  said  to 
us,  Tn  the  midst  of  the  Church:  He  speaketh  of  our  Church. 
Ye  that  fear  the  Lord,  praise  Him:  let  us  see,  whether  they 
praise  the  Lord;  and  let  us  understand,  whether  He  speaketh 
of  them,  and  whether  in  the  midst  of  their  Church  He  be 
praised.  How  do  they  praise  Christ,  who  say,  "  He  hath 
lost  the  whole  world,  the  devil  hath  taken  all  from  Him, 
and  He  hath  remained  in  a  part  only?"  But  let  us  look 
farther;  let  Him  declare  Himself  more  openly,  let  Him 
speak  more  openly  :  let  it  not  be  a  matter  for  interpretation. 


The  '  Church''  He  speaks  of  is  not  lohat  they  icoiild  make  it.  159 

or  conjecture.    All  ye  seed  of  Jacob,  magnify  Him.    Perhaps  Vbr, 
they  still  say,  "  We  are  the  seed  of  Jacob."     Let  us  see,  ^^i^ 
wliether  they  be. 

25.  Let  all  the  seed  of  Israel  fear  Him.  Let  them  still 
say,  "  We  are  the  seed  of  Israel :"  let  us  allow  them,  let 
them  say  it.  (Ver.  24.)  Since  He  hath  not  despised  nor 
disregarded  the  prayer  of  the  poor.  What  poor  ?  Not  they 
that  rely  upon  themselves.  Let  us  see,  whether  they  be  poor, 
who  say,  "  We  are  the  righteous."  Christ  crieth  out,  Far 
from  My  salvation  are  the  words  of  3Iij  sins.  But  let  them 
still  say  what  they  will.  Nor  hath  turned  auay  His  face 
front  3Ie ;  and  when  I  cried  . unto  Him,  He  heard  Me. 
Wherefore  heard  He?  to  what  purpose  ? 

2(3.  Ver.  25.  With  Thee  is  My  praise.  With  God  He 
hath  put  His  praise :  He  hath  taught  us  not  to  rely  on  man. 
Let  them  still  say  what  they  will.  Already  indeed  they 
begin  to  burn,  the  fire  begins  to  draw  nigh:  there  is  nonePs.]9,6. 
may  hide  himself  from  the  heat  thereof.  But  let  them 
still  say,  "  We  too  have  put  our  praise  with  Him,  we  too 
rely  not  on  ourselves,"  let  them  still  say  so.  In  the  great 
Church  will  1  confess  Thee.  Now  here  I  suppose  He  has 
begun  to  touch  the  quick ^  The  great  Church,  Brethren,  i  ccppit 
what  is  it?  Is  a  scanty  portion  of  the  earth  the  g^'eat J.°||^"°g^ 
Church?  The  great  Church  is  the  whole  world.  Now  if 
one  v.oukl  wish  to  gainsay  Christ,  "  Tell  us,  Thou  hast 
said,  In  the  great  Church  I  icill  confess  Thee:  what  great 
Church?  Thou  art  reduced  to  a  morsel  of  Africa",  the 
whole  world  Thou  hast  lost :  Thou  hast  shed  Thy  Blood  for 
the  whole,  but  Thou  hast  suflered  from  the  invader."  Thus 
have  we  spoken  to  the  Lord  as  if  by  way  of  inquiry  ;  yet 
knowing  what  we  are  about  to  say.  Let  us  suppose  that  we 
do  not  know  what  He  would  say:  doth  not  He  answer  us? 
"Peace,  I  will  yet  say  what  no  one  can  raise  a  doubt  about." 
Let  us  await  then  what  He  is  about  to  say.  I  would  wish 
at  once  to  pass  sentence,  and  not  admit  men  to  give  any 
other  explanation,  forasmuch  as  Christ  saith,  In  the  great 
Church.  And  you  say,  that  He  hath  continued  in  an  extreme 
part.     And  they  still  dare  to  say;  "  And  ours  is  the  great 


^  '  Ad   frustum  Africae   rtniansisti.'     sit  sola.'     '  For  Thy  fruit  Africa  hath 
Oxf.  Mss.  '  ad  fiuctum  Africa  reman-     remained  alone.' 


160  The  '  poor,''  that  praise  Chrisi^those  who  praise  not  themselves. 

Psalm  Church:  what  think  you  of  Bagai  and  Tamugacle''?"    If  He 
j^xp.ii.  say  not  something  to  stop  their  mouths,  let  them  still  say, 
that  the  great  Church  is  Numidia  only. 

27.  Let  us  sec,  let  us  hear  the  Lord  further:  /  will  offer 
myrows  in  the  sight  of  them  that  fear  Him.  What  are 
His  vows ?  The  sacrifice  which  He  offered  to  God.  Know 
ye  what  sacrifice  .^  The  faithful  know  the  vows  which  He 
offered  in  the  sight  of  them  that  fear  Him.  For  there 
follows,  (ver.  26.)  The  poor  shall  eat,  and  hejilled.  Blessed 
poor,  who  eat  to  the  end  that  they  may  be  filled.  For  it  is 
the  poor  that  eat.  But  they  that  are  rich  are  not  filled, 
because  they  are  not  hungry.     The  poor  shall  eat.     From 

1  Oxf,  them  came'  Peter  the  fisherman,  from  them  came  the  other 
Mss.      fishermen,  John  and  James  his  brother,  from  them  came  too 

*  tliGncG 

did  eat'  Matthew  the  publican.     These  were  of  the  poor,  who  ate 
and  were  filled:  having  suffered  such  things   as  they  ate. 

2  Oxf.  He  gave  His  Supper^,  He  gave  His  Passion :  he  is  filled, 
Mss.  ^Ijo  imitates  it.  The  poor  imitated  it :  for  they  so  suffered 
Flesh.'  as  to  follow  Christ's  footsteps.      TJte  poor  shall  eat.     But 

why  poor  ?  And  they  shall  praise  the  Lord,  ivlio  seek  Him. 
The  rich  praise  themselves ;  the  poor  praise  the  Lord. 
Why  are  they  poor  ?  Because  they  praise  the  Lord,  and 
seek  the  Lord.  The  Lord  is  the  riches  of  the  poor.  For 
therefore  is  the  house  empty,  that  the  heart  may  be  full  of 
riches.  Let  the  rich  seek  wherewith  to  fill  their  chest;  the 
poor  seek  wherewith  to  fill  their  heart :  and  when  they  have 
filled  it,  they  praise  the  Lord,  who  seek  Him.  And  see. 
Brethren,  wherein  they,  that  are  truly  poor,  are  rich  :  that  it 
is  not  in  the  chest,  not  in  the  garner,  not  in  the  storehouse : 
Their  hearts  shall  live  for  ever  and  ever. 

28.  Now  then  give  heed.  The  Lord  hath  suffered;  all 
that  ye  have  heard  hath  the  Lord  suffered.  We  ask,  why 
He  suffered  ?  and  He  begins  to  declare  it :  /  will  declare 
Thy  name  to  My  brethren:  in  the  midst  of  the  Church  will 
L  sing  of  Thee.  But  they  still  say,  "  This  is  the  Church." 
Let  all  the  seed  of  Lsrael  fear  Him.  They  say,  "  We  are 
the  seed  of  Israel."  Since  He  lialh  not  despised,  nor  dis- 
regarded the  prayer  of  the  poor.  Still  they  say,  "  We  are 
they."  Nor  hath  He  turned  away  His  face  from  3Ie. 
Christ  the   Lord   Himself  hath  not  turned  away   His  face 

^  Two  of  the  principal  towns  of  the  Donatists. 


Chi'ist  won  not.  Africa  alone,  but '  all  the  ends  of  the  earth.''   101 

from  Himself,  that  is,  from  His  Churcli,  which  is  His  Body.  Ver. 
With  Thee  is  3Iy  praise.  Ye  would  praise  yourselves.  But — ^^ 
they  answer,  "  Nay,  without  a  doubt  we  too  praise  Him."  I  will 
offer  M>j  vows  unto  the  Lord,  in  the  sight  of  them  that  J  ear  Him. 
The  sacrifice  of  peace,  the  sacrifice  of  love,  the  sacrifice  of 
His  Body  the  faithful  know  :  on  this  I  cannot  now  enlarge. 
1  will  offer  3Iy  vows  in  the  sight  of  them  that  fear  Him. 
Let  the  publicans  eat,  let  the  fishermen  eat,  let  them  feed, 
let  them  imitate  the  Lord,  let  them  suffer,  let  them  be  filled. 
The  Lord  Himself  hath  died,  the  poor  die  also ;  and  the 
death  of  the  disciples  is  added  to  the  death  of  the  Master. 
Wherefore?  Give  Me  the  fruit.  (Ver.  27.)  Alf  the  borders 
of  the  earth  shall  remember  themselves,  and  be  turned  to 
the  Lord.  See  here,  Brethren!  Wliy  ask  ye  of  me,  what 
answer  we  should  give  to  Donatus'  party .''  Look  at  the 
Psalm:  both  among  us  it  is  read  to-day,  and  among  them  it 
is  read  to-day.  Let  us  write  it  on  our  foreheads,  let  us  go 
forth  with  it,  let  not  our  tongue  keep  silence,  let  it  rej^eat 
the  words :  "  See,  Christ  haih  suffered ;  see,  the  Merchant 
displayeth  His  gains ;  see,  the  price  which  He  gave,  His 
Blood  was  shed.  In  a  scrip  He  bare  our  price :  He  was 
smitten  with  a  spear,  the  scrip  was  rent,  and  the  price  of  the 
whole  world  flowed  forth.  What  answerest  thou,  O  heretic  .'' 
Is  it  not  the  price  of  the  whole  world  ?  Hath  Africa  only 
been  redeemed  ?  Thou  darest  not  say,  '  The  whole  world 
was  redeemed,  but  is  lost.'  From  what  spoiler's  hand  hath 
Christ  so  suffered,  as  to  lose  His  own  possession  ?  Lo,  All 
the  borders  of  the  earth  shall  remember  themselves,  and 
be  turned  to  the  Lord."  Let  this  satisfy  tliee",  and  let 
Him  speak.  Had  he  said  the  ends  of  the  earth,  and  not 
all  the  borders  of  the  earth:  they  had  been  able  to  say, 
"  Lo,  we  have  the  ends  of  the  earth  in  Mauritania."  He 
said.  All  the  borders  of  the  earth,  O  heretic,  he  said,  all. 
What  outlet  is  there  for  thee  to  escape  the  difficulty  ? 
Outlet  hast  thou  none,  but  thou  hast  whereby  to  enter. 

29.  I  appeal  to  you :  I  am  unwilling  to  enlarge  upon  this, 
lest  it  should  be  said,  that  my  words  are  of  any  influence: 
attend  to  the  Psalm,  read  the  Psalm.  Lo,  Christ  hath 
suffered,  His  Blood  hath  been  shed:  lo,  our  Redeemer;  lo, 

'  Adhuc  satiet  te,  et  dicat.  al.  '  adhuc  dicant.'  '  thus  far  let  them  speak.' 

M 


]  62    Donatists  urged  by  the  Books  they  claimed  to  have  kept. 

Psalm  our  Price.     Let  me  be  told,  what  hath  He  boudil?     Why 
XXII.  .  . 

Exp.ii.clo   we   ask?      What  if  one  say   to  me,  "  why,    O    fooHsh 

man,  dost  thou  ask  ?     Thou  hast  the  volume  in  thine  hands: 

thou  hast  therein  wherewith  He  bought,  seek  therein  what 

He  bought.     Lo,  there  thou  hast,  All  the  borders  of  the  earth 

shall  remember  themselves,  and  be  turned  to  the  Lardy     For 

the  borders  of  the  earth   shall  remember  theinselves.     But 

heretics  have  forgotten,  and  therefore  do  they  hear  it  every 

year.     Do  they  give  ear  to  this,  think  ye,  when  their  reader 

says,  All  the  borders  of  the  earth  shall  remember  themselves, 

and  turn  to  the  Lord?     AVell,  perchance  it  is  but  one  verse  : 

thy    thoughts  were  elsewhere,  thou  wast   talking^  idly    with 

thy  brother,  when  he  spoke  thus:   mark,  how  he  rejieats  it, 

and  knocks  at  deaf  men's  ears  :  And  all  the  kindreds  of  the 

nations  shall  worship  in  His  sight.     He  is  still  deaf,  he  does 

not  hear:  let  the  knocking  be  repeated.   (Ver.  2R.)  For  the 

kingdom  is  the  Lord's,  and  He  shall  ride  over  the  nations. 

Remember  these  three  verses,  Brethren.     To-day  have  they 

been  sung  even  among  them  ;  or  it  may  be  they  have  erased 

them.     Believe  me,  my  Brethren,  I  am  so  embarassed,  I  am 

so  pressed,  that  I  am  astonished  at  this   strange  deafness 

and  hardness  of  their  hearts,  that  I  sometimes  doubt,  whether 

they  have  it  in  their  copies.     All  run  to-day  to  the  Church, 

all  to-day  attentively  listen  lo  this  Psalm,  all  listen   with 

uplifted  heart.     But  suppose  that  they  are  not  attentive :  is 

it  one  verse  only,  All  the  borders  of  the  earth  shall  remember 

themselves,  and  be  turned  to  the  Lord?     Thou  art  awaking, 

but  art  still  rubbing  thine  eyes:  And  all  the  kindreds  of  the 

nations  shall  worship  in  His  sight.     Shake  oft"  sleep,  thou 

art  still  drowsy  ;  listen:  For  the  kingdom  is  the  Lord''s,  and 

He  shall  ride  over  the  nations. 

30.  Whether  they  have  any  thing  yet  to  allege,  I  know 

not:  let  them  contend  with  the  Scriptures,  not  with  us.     See 

the  vohmie  itself,  let  them  contend  against  it.     Where  is 

1  Oxf.    their  saying ',   "  We  preserved  the   Scriptures  from  being 

<  There  burnt?"     They  have  been  preserved,  whereby  thou  mayest 

too  let    be   burnt-.      What   did  ye   preserve?     Open,    read:    thou 

con-       didst  preserve,  and  thou  dost  impugn   them.      Why   pre- 

j^g*^-'     servedst  thou  from  the  flames,  what  thou  wouldest  destroy 

p.  169.   with  the  tongue  ?     I  do  not  believe,  I  do  not  believe,  that 


Holy  Writi  Chrisfs  Testament,  marks  out  His  Inheritance.  163 
Ihou  presevvedst  them;  I  do  not  at  all  believe  it;  thou  didst  Ver. 

28 

not  preserve  them.     Most  truly  do  our  party  say,  that  thou 


didst  deliver  them  up.  He  is  proved  to  be  the  deliverer  of  traditor 
them  up,  who  when  on  reading  the  Testament  doth  not 
follow  it.  See,  it  is  read,  and  I  follow  ;  it  is  read,  and  thou 
refusest  to  follow.  Whose  hand  hath  cast  them  into  the 
flames  ?  He  that  believes  and  follows,  or  he  that  grieves 
that  there  is  aught  to  be  read  ?  I  do  not  wish  to  know  who 
may  have  preserved  them :  in  what  place  soever  the  volume 
hath  been  found,  from  what  cave  soever,  our  Father's  testa- 
ment hath  come  to  light,  for  some  thieves  or  other*  wished 
to  take  it  away,  some  persecutors  or  other  wished  to 
burn  it :  from  what  place  soever  it  hath  been  brought  forth, 
let  it  be  read.  Why  dost  thou  quarrel  ?  We  are  Brethren, 
why  do  we  quarrel  ?  The  Father  hath  not  died  intestate. 
He  hath  made  a  Testament,  and  so  died  :  He  died,  and  rose 
again.  So  long  does  the  dispute  touching  the  inherit-  ' 
ance  of  the  dead  last,  until  the  Testament  is  publicly 
produced  ;  and  when  the  Testament  has  been  publicly  pro- 
duced, all  are  silent,  that  the  instrument  may  be  opened  and 
read :  the  judge  listens  with  attention,  the  advocates  hold  their 
peace,  the  heralds  procure  silence,  every  body  is  in  suspense 
that  the  words  of  the  deceased,  unconscious  in  the  tomb, 
may  be  read.  He  lies  without  consciousness  in  the  tomb,  and 
his  words  have  force.  Christ  sitteth  in  heaven;  and  is  His 
Testament  gainsaid  ?  Open,  let  us  read.  We  are  Brethren, 
why  do  we  contend  together?  Let  us  calm  our  temper,  the 
Father  hath  not  left  us  without  a  Testament.  He  Who 
made  the  Testament,  liveth  for  ever :  He  heareth  our  words. 
He  recogniseth  His  own  \     Let  us  read;  why  do  we  quarrel? '  suam 

(vocorn) 

When  the  whole  inheritance  shall  have  been  found,  let  us 
hold  to  it.  Open  the  Testament,  read  in  the  very  beginning 
of  the  Psalter  itself,  Ask  of  3Ie.  But  who  speaketh  ?  Perad-  Ps.  2. 8. 
venture  not  Christ.  You  have  there,  The  Lord  said  unto  ib,  7. 
Me,  Thou  art  My  Son,  this  day  have  I  begotten  Thee.  The 
Son  of  God  then  speaketh,  or  the  Father  speaketh  to  His 
Son.  What  then  saith  He  to  His  Son  ?  Ask  of  3Ie,  and  I 
will  give  Thee  the  heathen  for  Thine  inheritance,  and  the 
hounds  of  the  earth  for  Thy  possession.    It  is  usual,  Brethren, 

»  '  Nescio  qui.'     Perhaps  here,  '  no  matter  what  thieves.' 
M  2 


164    No  limits  to  Christ* s  possession.      Wrangling  for  power. 

Psalm  when  there  is  a  question  of  possession,  for  the  borderers  to 
?x^  n  ^6  sought.      Between  this  and  that   borderer,  the  heir   is 
sought  out,  either  to  whom  it  is  given,  or  who  has  bought  it. 
Between  what  borderers  is  he  sought?     Between''  this  and 
that  man  in  possession.      He  who  hath  left  all  borders,  hath 
left  no  borderers.    Wheresoever  thou  turnest  thyself,  Christ  is. 
Thou  hast  the  borders  of  the  earth  for  thine  inheritance  ; 
come  hither,  with  me  possess  the  whole.     Why  by  quarrel- 
ling dost  thou  call  to  a  part  only  ?     Come  hither;  to  thine 
own   good  thou  shalt   be   conquered,  thou  shalt  have  the 
whole.     Dost  thou  wrangle  still  ?     I  have  already  read  the 
Testament,  and  thou  wranglest.     Art  thou  still  wrangling, 
because  He  said,  the  borders  of  the  earth,  and  not,  all  the 
borders  of  the  earth?     Let  us  read  on  then.     How  does  it 
stand  }     All  the  borders  of  the  earth  shall  remember  them- 
selves, and  turn  to  the  Lord.     And  all  the  kindreds  of  the 
nations  shall  icorship  in  His  sight.     For  the  kingdom  is  the 
Lord's,  and  He  shall  ride  over  the  nations.     His  it  is,  not 
yours.     Aclniowledge  ye  the  Lord  :  acknowledge  the  Lord's 
possession. 

31.  But  ye  again  because  ye  would  possess  your  goods 
privately,  and  not  in  common  unity,  and  with  Christ,  (for  ye 
wish  to  rule  on  earth  yourselves,  not  to  reign  with  Him  in 
heaven,)  ye  have  your  own  houses.  And  sometimes  we 
come  to  them,  saying,  "  Let  us  seek  the  truth,  let  us  find  the 
truth."  They  answer,  "  Keep  what  you  have:  thou  hast 
thy  sheep,  I  have  mine ;  forbear  to  meddle  with  my  sheep, 
for  I  do  not  meddle  with  thine,"  Thanks  be  to  God;  the 
sheep  are  mine;  the  sheep  are  His!  What  hath  Christ 
bought }  Nay,  let  them  be  neither  mine,  nor  thine  ;  but  His 
1  Cor.3,  Who  hath  bouoht  them.  His  Who  hath  marked  them.  Neither 
is  he  that  planteth  any  thing,  nor  he  that  uatereth;  but  God 
Who  giveth  the  increase.  Why  have  I  mine,  and  thou 
thine  ?  If  Christ  be  there,  let  mine  go  thither,  for  they  are 
not  mine :  if  Christ  be  here,  let  thine  come  hither,  for  they 
are  not  thine.     Let  us  kiss  head  and  hands  for  possessions, 

•>  Oxf.  Mss.  '  Inter  affines ;  ilium  et  That  the  heir,  or  he  who  receives  by 

ilium.   Ne  erret  h feres,  aut  cui  donatur,  gift  or  purchase,  may  not  err,  he  asks 

aut  qui  emit,  quaerit  inter  quos  affines  between  what  borderers?     Between  so 

inter  ilium  et  ilium   possidentes.     Qui  and  so,  proprietors.    He,  Who  has  taken 

adraisit    omnes    fines,    nuUos    dimisit  in  all  borders,  has  left  no  borderers.' 
affines.'  '  r>etween  so  and  so,  borderers. 


The  Donatists  falsely  call  their  possessions  Chrises.      165 

and  let  the  strange  children  perish'.     "  It  is  not  my  pos-   Ver. 
session,"  he  says.     What  is  this  ?    Let  us  see  whether  it  be  — ?^ 
not  thy  possession,  let  us  see  whether  thou  dost  not  claim 
it  for  thyself.     I  labour  for  the  name  of  Christ,  thou  for  the 
name  of  Donatns.     For  if  thou  look  to  Christ,  Christ  is  every 
where.     Thou  sayest,  Lo,  here  is  Christ:  I  say.  He  is  through-  Mat.24, 
out  the  world.     Praise  the  Lord,  ye  servants;  praise  ihe'^^  jjg 
Name  of  the  Lord.     Wherefrom  do  they  praise?    Where- 1- 3. 
unto  do  they  praise?    From  the  rising  of  the  sun  unto  the 
yoing  down  thereof,  praise  ye  the  Name  of  the  Lord.     See 
the   Church  which  I   shew  to   you,  see    what  Christ   hath 
bought,  see  what  He  hath  redeemed,  see  for  what  He  hath 
given   His  blood.      But  what  sayest  thou  ?    "  I  gather  for 
Him  too."     He  that  gathereth   not  with  Me,  Christ  saith,  MatJ2 
scattereth.      Thou  divides!  unity,  thou    seekest  thine  own^°- 
possessions.     And  why  have  they  Christ's  Name  ?    Because 
for  the  defence  of  thine  own  possession  thou  hast  affixed 
Christ's  titles.     Do  not  some  do  the  same  with  their  own 
houses  ?    Lest  some  powerful  person  should  attack  his  house, 
he  affixes  thereon  the  title  of  some  powerful  one,  a  false  title. 
He  would  be  himself  the  owner,  and  would  have  the  front  of 
his  house  protected  by  another  man's  title:  that  on  reading 
the  title  one  may  be  scared  at  the  power  of  the  name,  and 
abstain  from  attacking  the  house.     This  they  did  when  they 
condenmed  the  Maximianists''.    They  pleaded  before  j  udges, 
and  adduced  their  own  council;  as  it  were,  shewing  their 
titles,  that  they  might   appear  to  be   Bishops.     Then  the 
judged  asked,  "  Who  is  the  other  Bishop  here,  of  the  party 
of  Donalus  r"      The    official   answered,    "  We   know  none 
but  Aurelius  the  Catholic."     In  fear  of  the  laws  they  made 
answer  of  one  Bishop  only.     But  they,  that  they  might  gain 
the  ear  of  the  judge,  affixed  Christ's  Name:  on  their  own 
possession  they  affixed  His  title.      Gracious  is  the  Lord  to 
spare  them,  and  claim  that  for  His  own  possession,  where- 
soever He  findeth  His  title.     Powerful  is  His  mercy,  Who 
doeth  that  for  them,  Who  gathereth  together,  whomsoever 

=  '  Propter    possessiones    osculentur  is  obscure, 
nobis  caput  et    manus  et  pereant  filii         •■  The   Maximianists   were   a  party 

alieni.'     Perhaps,  '  so  far  as  pcssession  among  the  Donatists,  a  fuller  account 

is  concerned,  let  our  people  kiss   one  of  whom  is  given  by  St.  Augustine,  in 

another,  head  and  hands,  and  let  there  Serm.  II.  on  Ps.  37,  (Lat.  36.)  §.  20. 

be  an  end  of  aliens.'     But  the  meaning  See  also  Labbe,  Cone.  II.  1089.  1163. 


166     Christ  claims  to  tahe  the  house  that  claims  to  he  His. 

Psalm  He  findeth  bearing   the   name  of  Christ.      And    consider, 

'-  Brethren,  when  any  powerful  one  findelh  his  title,  doth  he 

not  justly  claim  it  for  his  own  and  say,  "  He  would  not 
affix  my  title,  unless  it  were  my  property  ?  He  hath  affixed 
my  title,  it  is  my  property:  that,  whereon  I  find  my  name,  is 
mine."  Does  he  change  the  title  ?  The  title  is  the  very 
same  as  before :  the  owner  is  changed,  the  title  is  not 
changed.  So  also  with  those  that  have  the  baptism  of 
Christ,  if  they  return  to  unity,  we  do  not  change  or  destroy 
their  title ;  but  we  acknowledge  the  title  of  our  King,  the 
title  of  our  Captain.  But  what  do  we  say?  O  wretched 
house,  may  He  own  thee,  Whose  title  thou  bearest :  thou 
b^arest  Christ's  title ;  be  not  the  possession  of  Donatus. 

32.  We  have  spoken  at  great  length,  Brethren;  but  let 
not  that,  which  is  read  to-day,  depart  from  your  recollec- 
tion. Lo,  I  repeat  it,  and  often  must  it  be  repeated :  by 
sacra-  this  very  day,  that  is,  by  the  mysteries  of  this  day,  I  adjure 
you  that  it  go  not  out  of  your  hearts.  All  the  borders  of  the 
earth  shall  remember  themselves,  and  be  turned  to  the  Lord. 
And  all  the  kindreds  of  the  nations  shall  worship  in  His 
slight.  For  the  kingdom  is  the  Lord''s,  and  He  shall  rule 
over  the  nations.  Against  so  clear  and  so  manifestly  proven 
a  possession  of  Christ,  listen  not  to  the  words  of  the  wrangler. 
Whatever  the}'  say  to  gainsay  it,  they  are  men  that  say  it ; 
but  this  God  saith. 


lat.  psalm  xxhi. 

XXII. 

A  Psalm  of  David  himself. 

1.  The   Church  speaks  to  Christ:    (ver.   1.)    The  Lord 
feedeth  me,  and  L  shall  lack   nothing.      The   Lord  Jesus 

Christ  is  my  Shepherd,  and  I  shall  lack  nothing. 

2.  Ver.  2.  /w  a  place  of  pasture  there  hath  He  placed  me. 
'pascuaein  a  place  of  fresh  pasture,  leading  me  to  faith  ',  there  hath 
entis."    ^^^  placed  me  to  be  nourished.     By  the  ivater  of  refreshing 

hath  He  hronght  me  vp.  By  the  water  of  baptism,  whereby 
they  are  refreshed  who  have  lost  health  and  strength,  hath 
He  brought  me  up. 

3.  Ver.  3.    He  hath  converted  my  soul :   He  hath  led  me 
forth  in  the  paths  of  righteousness,  for  His  Name's  sake. 


Christ  our  Shepherd,  Guide,  and  support  through  death.    167 

He  hath  brought  me  forth  in  the  narrow  ways,  wherem  few   Ver. 
walk,  of  His  righteousness ;  not  for  my  merit's  sake,  but  for     ~"' 


His  Name's  sake. 

4.  Ver.  4.  Yea,  though  I  walk  in  the  midst  of  lite  shadow 
of  death.  Yea,  though  I  walk  in  the  midst  of  this  life,  which 
is  the  shadow  of  death.  /  will  fear  no  evil,  for  Thou  art 
with  me.  I  will  fear  no  evil,  for  Thou  dwellest  iu  my  heart 
by  faith :  and  Thou  art  now  with  me,  that  after  the  shadow  of 
death  1  too  may  be  with  Thee.  Tlig  rod  and  Thy  staff,  they 
have  comforted  me.  Thy  discipline,  like  a  rod  for  a  flock  of 
sheep,  and  like  a  staff  for  children  of  some  size,  and  growing 
out  of  the  natural  into  spiritual  life,  they  have  not  been 
gi'ievous  to  me  ;  rather  have  they  comforted  me  :  because 
Thou  art  mindful  of  me. 

5.  Ver.  5.  Thou  hast  prepared  a  table  in  my  sight,  against 
them  that  trouble  me.  Now  after  the  rod,  whereby,  whilst  a 
little  one,  and  living  the  natural  life,  I  was  brought  up  among 
the  flock  in  the  pastures  ;  after  that  rod,  I  say,  when  I  began 
to  be  under  the  staff,  Thou  hast  prepared  a  table  in  my  sight, 

that  I  should  no  more  be  fed  as  a  babe  with  milk,  but  being  iCor.3, 
older    should    take    meat,    strengthened    against    them    that  ' 
trouble  me.     Thoa  hast  fattened  my  head  with  oil.     Thou 
hast  gladdened  my  mind  with  spiritual  joy.     And  Thy  in- 
ebriating cup,  how  excellent  is  it !     And  Thy  cup  yielding 
forgetfulness  of  former  vain  delights,  how  excellent  is  it ! 

G,  Ver.  6.  And  Thy  mercy  shall  follow  me  all  the  days  of 
my  life :  that  is,  as  long  as  I  live  in  this  mortal  life,  not 
Thine,  but  mine.  That  I  may  dwell  iu  the  house  of  the 
Lord  for  length  of  days.  Now  Thy  mercy  shall  follow  me 
not  here  only,  but  also  that  I  may  dwell  in  the  house  of  the 
Lord  for  ever. 


PSALM  XXIV.  ^VtT't 

XXIII. 

A  Psalm  of  David  himself,  on  the  first  day  of  the  week. 

1.  A  Psalm  of  David  himself,  touching  the  glorifying  and 
resurrection  of  the  Lord,  which  took  place  early  in  the 
morning  on  the  first  day  of  the  week,  which  is  now  called 
the  Lord's  Day. 


168  PVho  are  they  ichom  Christ  shall  bring  to  glory. 

Psalm  2.  Ver.  1.  The  earth  is  the  Lord''s,  and  the  fulness  thereof, 
^i2_ — •  the  compass  of  the  tcorld,  and  all  they  that  dwell  therein  : 
when  the  Lord,  being  glorified,  is  announced  for  the  believing 
of  all  nations;  and  the  whole  compass  of  the  world  becomes 
His  Church.  (Ver.  2.)  He  hath  founded  it  above  the  seas. 
He  hath  most  firmly  established  it  above  all  the  waves  of  this 
world,  that  they  should  be  subdued  by  it,  and  should  not 
hurt  it.  And  hath  prepared  it  above  the  rivers.  The  rivers 
flow  into  the  sea,  and  men  of  lust  lapse  into  the  world:  these 
also  the  Church,  which,  when  worldly  lusts  have  been  con- 
quered by  the  grace  of  God,  hath  been  prepared  by  love  for 
the  reception  of  immortality,  subdues. 

3.  Ver.  3.  Who  shall  ascend  into  the  mount  of  the  Lord? 
Who  shall  ascend  to  the  height  of  the  righteousness  of  the 
Lord  ?     Or  who  shall  stand  in  His  holy  place  ?     Or  who 

'al.'hath shall  abide  in  that  place,  whither  He  shall  ascend',  founded 
ed'         above  the  seas,  and  prepared  above  the  rivers  ? 

4.  Ver.  4.  The  innocent  of  hand,  and  the  pure  in  heart. 
Who  then  shall  ascend  thither,  and  abide  there,  but  the 
guiltless  in  deed,  and  pure  in  thought  ?  IVho  hath  not 
received  his  soul  in  vain.  Who  hath  not  reckoned  his  soul 
among  things  that  pass  away,  but  feeling  it  to  be  immortal, 
hath  longed  for  an  eternity  stedfast  and  unchangeable.  And 
hath  not  sworn  in  deceit  to  his  neighbour.  And  therefore 
without  deceit,  as  things  eternal  are  simple  and  undeceiving, 
hath  so  behaved  himself  to  his  neighbour. 

5.  Ver.  5.  This  man  shall  receive  blessing  from  the  Lord, 
and  mercy  from  the  God  of  his  salvation. 

6.  Ver.  6.  This  is  the  generation  of  them,  that  seek  the 
Lord.  For  thus  are  they  born  that  seek  Him.  Of  them 
that  seek  the  face  of  the  God  of  Jacob.     Diapsalma.      Now 

Rom.  9,  they  seek  the  face  of  God,  Who  gave  the  preeminence  to 
the  younger  born. 

7.  Ver.  7.  Take  away  your  gates,  ye  princes.  All  ye, 
that  seek  rule  among  men,  remove,  that  they  hinder  not,  the 
entrances  which  ye  have  made,  of  desire  and  fear.  And  he 
ye  lift  up,  ye  everlasting  gates.  And  be  ye  lift  up,  ye 
entrances  of  eternal  life,  of  renunciation  of  the  world,  and 
conversion  to  God.  And  the  King  of  glory  shall  come  in. 
And  the  King,  in  Whom  we  may  glory  without  pride,  shall 


Christ  the  King  of  Glory.     His  triumph  over  Satan.     169 

come   in:    Who  having  overcome  the  gates  of  death,  and   Vek. 
having  opened  for  Himself  the  heavenly  places,  fulfilled  that    "~    ' 


which  He  said^  Be  of  good  cheer,  for  I  have  overcome  the  Johnie, 
world.  ^^' 

8-  Ver.  8.  Who  is  this  King  of  glory  ?  Mortal  nature  is 
awe-struck  in  wonder,  and  asks,  Who  is  this  King  of  glory  ? 
The  Lord  strong  and  mighty.  He,  Whom  thou  didst  deem 
weak  and  overwhelmed.  The  Lord  mighty  in  battle.  Handle 
the  scars,  and  thou  wilt  find  them  made  whole,  and  human 
weakness  restored  to  immortality.  The  glorifying  of  the 
Lord,  which  was  owing  to  earth,  where  It  warred  with  death, 
hath  been  paid. 

9.  Ver.  9.  Take  away  your  gates,  ye  princes.  Let  us  go 
hence  straightway  into  heaven.  Again,  let  the  Prophet's 
trumpet  cry  aloud,  "  Take  away  too,  ye  princes  of  the  air, 

the  gates,  which  ye  have  in  the  minds  of  men  who  worship^  Kings 

1 7    1  f» 

the  host  of  heavenr  And  he  ye  lift  up,  ye  everlasting  gates.  '  ' 
And  be  ye  lift  up,  ye  doors  of  everlasting  righteousness,  of 
love,  and  chastity,  through  which  the  soul  loveth  the  One 
True  God,  and  goeth  not  a  whoring  with  the  many,  that  are 
called  gods.  And  the  Kitig  of  glory  shall  come  in.  And 
the  King  of  glory  shall  come  in,  that  He  may  at  the  right 
hand  of  the  Father  intercede  for  us. 

10.  Ver.  10.  Who  is  this  King  of  glory?   What!  dost  thou 

too,  prince  of  the  power  of  this  air,  marvel  and  ask.  Who  uEph.2,2. 
this  King  of  glory?    The  Lord  of  powers.  He  is  the  Ki7ig  of 
glory.    Yea,  His  Body  now  quickened,  He  Who  was  tempted 
marches  above  thee  ;  He  Who  was  tempted  by  the  angel, 
the  deceiver,  goes  above  all  angels.     Let  none  of  you  put 
himself  before  us  and  stop  our  way,  that  he  may  be  wor- 
shipped as  a  god   by  us:    neither  principality,  nor  angel,  Rom.  8, 
nor  power,  separateth  us  from  the  love  of  Christ.     It  is  good  p^,'  ^g 
to  trust  in  the  Lord,  rather  than  to  trust  in  a  prince ;  that  he  ^-  , 
who  gloiieth,  should  glory  in  the  Lord.     These  indeed  are  31.    *  ' 
powers  in  the  administration  of  this  world,  but  the  Lord  of 
poivers,  He  is  the  King  of  glory. 


170  All  trust  vain  but  that  in  God's  mercy.. 


Lat.  psalm    XXV. 

XXIV. 

To  the  ewf/,  a  Psalm  of  David  hanseij. 

1.  Christ  speaks,  but  in  the  person  of  the  Church:  for 
what  is  said  has  reference  rather  to  the  Christian  People 
turned  unto  God, 

2.  Ver.  1.  Unto  Thee,  0  Lord,  have  I  lift  up  my  soul: 
with  spiritual  longing  have  I  lift  up  the  soul,  that  was 
trodden  down  on  the  earth  with  carnal  longings.      (Ver.  2.) 

0  my  Qocl,  in  Thee  I  trust,  I  shall  not  be  ashamed.  O  my 
God,  from  trusting  in  myself  I  was  brought  even  to  this 
weakness  of  the  flesh;  and  I  who  on  abandoning  God  wished 
to  be  as  God,  fearing  death  from  the  smallest  insect,  was  in 
dei'ision  ashamed  for  my  pride ;    now,   therefore,  in    Thee 

1  trust,  I  shall  not  be  ashamed. 

3.  And  let  not  my  enemies  mock  me.  And  let  them  not 
mock  me,  who  by  ensnaring  me  with  serpent-like  and  secret 
suggestions,  and  prompting  me  with,  "  Well  done,  well  done," 
have  brought  me  down  to  this.  (Ver.  3.)  For  all  that  wait 
upon  Thee  shall  not  be  confounded. 

4.  Let  them  be  confounded  who  do  vain  things  unrighte- 
ously. Let  them  be  confounded  who  act  unrighteously  for 
the  acquiring  things  that  pass  away.      (Ver.  4.)    Make  Thy 

Mat.  7,  ways,  O  Lord,  known  to  me,  and  teach  me  Thy  paths:  not 
those  which  are  broad,  and  lead  the  many  to  destruction  ; 
but  Thy  paths,  narrow,  and  knov/n  to  few,  teach  Thou  me. 

5.  Ver.  5.  In  Thy  truth  guide  me:  avoiding  error.  And 
teach  me  :  for  by  myself  I  know  nothing,  but  falsehood. 
For  Thou  art  the  God  of  my  salvation;  and  for  Thee  have 

Lukei5,  /  icaited  all  the  day.  For  disn)issed  by  Thee  from  Paradise, 
and  having  taken  my  journey  into  a  far  country,  I  cannot  by 
myself  return,  unless  Thou  meetest  the  wanderer:  for  my 
return  hath  throughout  the  whole  tract  of  this  world's  time 
waited  for  I'hy  mercy. 

6.  Ver.  6.  Remember  Thy  compassions,  O  Lord.  Re- 
member the  works  of  Thy  mercy,  O  Lord  ;  for  men  deem  of 
Thee  as  though  Thou  hadst  forgotten.  And  that  Thy  mercies 
are  from  eternity.     And   remember  this,  that  Thy  mercies 


God's  mercy  and  judgment.     His  icays  in  Christ.       171 

are   from   eternity.      For  Thou    never  wast  without   them,  Ver. 
Who  hast  subjected  even  sinful  man  to  vanity  indeed,  but  in  ^^^' 


hope;    and  hast  not  deprived  him  of  so  many  and  great 20. 
consolations  of  Thy  creation. 

7.  Ver.  7.  Remember  not  the  offences  of  my  Tjonth,  and  of 
my  ignorance.  The  offences  of  my  presumptuous  boldness 
and  of  ray  ignorance  reserve  not  for  vengeance,  but  let  them  be 
as  if  forgotten  by  Thee.  According  to  Thy  mercy,  be  mindful 
of  me,  O  God.  Be  mindful  indeed  of  me,  not  according  to  the 
anger  of  which  I  am  worthy,  but  according  to  Thy  mercy 
which  is  worthy  of  Thee.  For  Thy  goodness,  O  Lord.  Not 
for  my  deservings,  but  for  Thy  goodness,  O  Lord. 

8.  Ver.  8.  Giacious  and  upright  is  the  Lord.  The  Lord 
is  gracious,  since  even  sinners  and  the  ungodly  He  so 
pitied,  as  to  forgive  all  that  is  past ;  but  the  Lord  is  upright 
too.  Who  after  the  mercy  of  vocation  and  pardon,  which  is 
of  grace  without  merit,  will  require  merits  meet  for  the  last 
judgment.  Wherefore  He  tcill  establish  a  law  for  them 
that  fail  in  the  way.  For  He  hath  first  bestowed  mercy  to 
bring  them  into  the  way. 

9.  Ver.  9.  He  will  guide  the  meek  in  judgment.  He  will 
guide  the  meek,  and  will  not  confound  in  the  judgment  those, 
that  follow  His  will,  and  do  not,  in  withstanding  It,  prefer 
their  own.  The  gentle  He  will  teach  His  tcays.  He  will 
teach  His  ways,  not  to  those  that  desire  to  run  before,  as  if 
they  were  better  able  to  rule  themselves ;   but  to  those  who 

do  not  exalt  the  neck,  nor  lift  the  heel,  when  the  easy  yoke  Mat.ii, 
and  the  light  burden  is  laid  upon  them.  ^^* 

10.  Ver.  10.  All  the  tcays  of  the  L,ord  are  mercy  and 
truth.  And  what  ways  will  He  teach  them,  but  mercy 
wherein  He  is  placable,  and  truth  wherein  He  is  incorrupt  ? 
Whereof  He  hath  exhibited  the  one  in  forgiving  sins,  the 
other  in  judging  deserts.  And  therefore  '  all  the  ways  of  the 
Lord'  are  the  two  advents  of  the  Son  of  God,  the  one  in 
mercy,  the  other  in  judgment.  He  then  attaineth  unto  Him 
holding  on  Llis  ways,  who  seeing  himself  freed  by  no  deserts 
of  his  own,  lays  pride  aside,  and  henceforward  bewares  of 
the  severity  of  His  trial,  having  experienced  the  clemency 
of  His  help.  To  them  Ihal  seek  His  testament  and  His 
testimonies.     For  thev  understand  the  Lord  as  merciful  at 


17-2  Pardon  of  manifold  sin.     Wholesome  J  ear.     Safety  in  God. 

Psalm  His  first  advent,  and  as  the  Judge  at  His  second,  who  in  meek- 
^^^-  ness    and   gentleness  seek  His  testament,   when   with   His 

Own   Blood   He  redeemed  us  to  a  new  life;   and   in    the 

Prophets  and  Evangelists,  His  testimonies. 

11.  Ver.  11.  For  Thy  Name's  sake,  O  Lord,  Thou  wilt 
be  favourable  to  my  sin  ;  for  it  is  manifold.  Thou  hast  not 
only  forgiven  my  sins,  which  T  committed  before  I  believed ; 
but  also  to  my  sin,  which  is  manifold,  since  even  in  the  way 
there  is  no  lack  of  stumbling,  Thou  wilt  be  made  favourable 
by  the  sacrifice  of  a  troubled  spirit. 

12.  Ver.  12.  Who  is  the  man,  that  fear etli  the  Lord? 
from  which  fear  he  begins  to  come  to  wisdom.  He  shall 
establish  a  law  for  him  in  the  way,  which  he  Jiath  chosen. 
He  shall  establish  a  law  for  him  in  the  way,  which  in  his  free- 
dom he  has  taken,  that  he  may  not  sin  now  with  impunity. 

13.  Ver.  13.  His  soul  shall  divell  in  good,  and  his  seed 
shall,  by  inheritance,  possess  the  earth.  And  his  work  shall 
possess  the  stable  inheritance  of  a  renewed  body. 

14.  Ver.  14.  The  Lord  is  the  slay  of  them  that  fear  Him. 
Fear  seems  to  belong  to  the  weak,  but  the  Lord  is  the  stay 
of  them  that  fear  Him.  And  the  Name  of  the  Lord,  which 
hath  been  glorified  throughout  the  whole  world,  is  a  stay  to 
them  that  fear  Him.  And  His  testament,  that  it  may  be 
manifested  unto  them.  And  He  raaketh  His  testament  to  be 
manifested  unto  them,  for  the  Gentiles  and  the  bounds  of  the 
earth  are  Christ's  inheritance. 

15.  Ver.  15.  Mine  eyes  are  ever  unto  the  Lord;  for  He 
shall  pluck  my  feet  out  of  the  snare.  Nor  would  I  fear  the 
dangers  of  earth,  while  I  look  not  upon  the  earth  :  for  He, 
upon  Whom  I  look,  will  pluck  my  feet  out  of  the  snare. 

16.  Ver.  16.  Ljook  upon  me,  and  have  mercy  upon  me; 
for  I  am  single  and  poor.  For  I  am  a  single  people, 
keeping  the  lowliness  of  Thy  single  Church,  which  no 
schisms  or  heresies  possess. 

17.  Ver.  17.  The  tribulations  of  my  heart  have  been 
multiplied.     The  tribulations  of  ray  heart  have  been  multi- 

Mat.24,  plied  by  the  abounding  of  iniquity  and  the  waxing  cold  of  love. 
^^"         O  bring  Thou  me  out  of  my  necessities.     Since  I  must  needs 

bear  this,  that  by  enduring  unto  the  end  I  may  be  saved, 

bring  Thou  me  out  of  my  necessities. 


The  Church  praya  to  he  freed  from  enemies^  and  mixture  of  evil.  1 7  3 

18.  Ver.  18.  See  my  humilUy  and  my  travail.  See  uiy  Ver. 
humility,  whereby  I  never,  in  the  boast  of  righteousness,  ^^~'^^i 
break  off  from  unity  ;  and  my  travail,  wherein  1  bear  with 
the  unruly  ones  that  are  mingled  with  me.  And  forgive  all 
my  sins.  And,  propitiated  by  these  sacrifices,  forgive  all  my 
sins,  not  those  only  of  youth  and  my  ignorance  before 
1  believed,  but  those  also  which,  living  now  by  faith, 
I  commit  through  infirmity,  or  the  darkness  of  this  life. 

19.  Ver.  19.  Consider  mine  enemies,  hoiv  they  are  miilti- 
plied.  For  not  only  without,  but  even  within,  in  the 
Church's  very  communion,  they  are  not  wanting.  And  with 
an  vnriyhleous  hate  they  hate  me.  And  they  hate  me  who 
love  them. 

20.  Ver.  20.  Keep  my  said,  and  deliver  me.  Keep  my 
soul,  that  I  turn  not  aside  to  imitate  them ;  and  draw  me  out 
from  the  confusion  wherein  they  are  mingled  with  me.  Let 
me  not  be  confounded,  for  I  have  put  my  trust  in  Tltee. 
Let  me  not  be  confounded,  if  haply  they  rise  up  against  me : 
for  not  in  myself,  but  in  Thee  have  I  put  my  trust. 

21.  Ver.  21.  The  innocent  and  the  upright  have  cleaved 
to  me,  for  I  have  waited  for  Thee,  O  Lord.  The  innocent 
and  the  upright,  not  in  bodily  presence  only,  as  the  evil,  are 
mingled  with  me,  but  in  the  agreement  of  the  heart  in  the 
same  innocence  and  uprightness  cleave  to  me  :  for  I  have 
not  fallen  away  to  imitate  the  evil ;  but  I  have  waited  for 
Thee,  expecting  the  winnowing  of  Thy  last  harvest. 

22.  Ver.  22.  Redeem  Lsrael,0  God,  out  of  all  his  troubles. 
Redeem  Thy  people,  O  God,  whom  Thou  hast  prepared  to  see 
Thee,  out  of  his  troubles,  not  those  only  which  he  bears 
without,  but  those  also  which  he  bears  within. 


PSALM    XXVI.  Lat. 

XXV. 

FIRST  EXPOSITION. 


Of  David  himself. 

1.  It  may  be  attributed  to  David  himself,  not  tlie  Mediator, 
the  Man  Christ  Jesus,  but  the  whole  Church  now  perfectly 
established  in  Christ. 


174     Clcansiny  desired,  icickedness  renounced,  to  he  with  God. 

Psalm  2,  Ver.  1.  Judge  me,  O  Lord,  for  I  have  walked  in  my 
^^^\  innocence.  Judge  me,  O  Lord,  for,  after  the  mercy  which 
^"ro^  Thou  first  shewedst  me,  I  have  some  desert  of  my  innocence, 
gasti.  jjjg  ^^.g^,  whereof  1  have  kept.  And  trusting  in  the  Lord 
I  shall  not  he  moved.  And  yet  not  even  so  trusting  in  my- 
self, but  in  the  Lord,  1  shall  abide  in  Him. 

3.  Ver.  2.  Prove  me,  O  Lord,  and  try  me.  Lest,  however, 
any  of  my  secret  sins  should  be  hid  from   me,  prove  me, 

0  Lord,  and  try  me,  making  me  known,  not  to  Thee  from 
Whom  nothing  is  hid,  but  to  myself,  and  to  men.  Burnmy 
reins  and  my  heart.  Apply  a  remedial  purgation,  as  it  were 
fire,  to  my  pleasures  and  thoughts.  (Ver.  3.)  For  Thy 
mercy  is  before  mine  eyes.  For,  that  I  be  not  consumed  by 
that  fire,  not  my  merits,  but  Thy  mercy,  whereby  Thou  hast 
brought  me  on  to  such  a  life,  is  before  my  eyes.  And 
L  have  been  pleasing  in  Thy  truth.  And  since  my  own 
falsehood  hath  been  displeasing  to  me,  but  Thy  truth 
pleasing,  I  have  myself  been  pleasing  also  with  it  and  in  it. 

4.  Ver.  4.    /  have  not   sat   icith    the  council  of  vanity. 

1  have  not  chosen  to  give  my  heart  to  them  who  endeavour 
to  provide,  what  is  impossible,  how  they  may  be  blessed  in 
the  enjoyment  of  things  transitory.  And  I  will  not  enter  in 
with  them  that  work  uickedly.  And  since  this  is  the  Very 
cause  of  all  wickedness,  therefore  I  will  not  have  my  con- 
science hid,  with  them  that  work  wickedly. 

5.  Ver.  5.  /  liave  hated  the  congregation  of  evil  doers. 
But  to  arrive  at  this  council  of  vanity,  congregations  of  evil 
doers  are  formed,  which  I  have  hated.  And  L  will  not  sit 
with  the  ungodly.     And,  therefore,  with  such  a  council,  with 

placi-     the  ungodly,  I  will  not  sit,  that  is,  I  will  not  place  my  consent. 

coUo^°"^''^  /  will  not  sit  with  the  ungodly. 

cabo.  6.  Ver.  6.   /  will  wash  mine  hands  amid  the  innocent. 

I  will  make  clean  my  works  among  the  innocent :  among  the 

innocent  will  I  wash  mine  hands,  with  which  I  shall  era- 

subli-     brace   Thy  glorious  gifts.     And  L  will  compass  Thy  altar, 
mia  tua.  q  ^^^.^ 

7.  Ver.  7.  That  L  may  hear  the  voice  of  Thy  praise.  That 
I  may  learn  how  to  praise  Thee.  And  that  I  may  declare 
all  Thy  wondrous  works.  And  after  I  have  learnt,  I  may  set 
forth  all  Thy  wondroxis  works. 


Holiness,  innocencies,  and  love,  in  the  House  of  God.     175 

8.  Ver.  S.   O  Lord,  I  hate  loved  tJie  beauty  of  Thy  liouse :  Ver. 
of  Thy  Church.     And  the  place  of  the  habitation  of  Thy 
glory :  where  Thou  dwellest,  and  art  glorified. 

9.  Ver.  9.  Destroy  not  my  soul  icilli  the  ungodly.  De- 
stroy not  then,  together  with  them  that  hate  Thee,  my  soul, 
which  hath  loved  the  beauty  of  Thy  house.  And  my  life 
with  the  men  of  blood.  And  with  them  that  hate  their 
neighbour.  For  Thy  house  is  beautified  with  the  two  com- 
mandments. 

10.  Ver.  10.  In  tchose  hands  is  wickedness.  Destroy  me 
not  then  with  the  ungodly  and  the  men  of  blood,  whose 
works  are  wicked.  Their  right  hand  is  full  of  gifts.  And 
that  which  was  given  them  to  obtain  eternal  salvation,  they 
have  converted  into  the  receiving  this  world's  gifts,  supposing  lTim.6, 
that  godliness  is  a  trade. 

11.  Ver.  11.  But  I  have  walked  in  mine  innocence: 
deliver  me,  and  have  mercy  on  me.  Let  so  great  a  price  of 
ray  Lord's  Blood  avail  for  my  complete  deliverance  :  and  in 
the  dangers  of  this  life  let  not  Thy  mercy  leave  me. 

12.  Ver.  12.  My  foot  hath  stood  in  uprightness.  My  love 
hath  not  withdrawn  from  Thy  righteousness.  In  the  Churches 
I  uill  bless  Thee,  O  Lord.  I  will  not  hide  Thy  blessing, 
O  Lord,  from  those  whom  Thou  hast  called ;  for  next  to  the 
love  of  Thee  1  join  the  love  of  my  neighbour. 


PSALM   XXVI.  XXV. 


SECOND   EXPOSITION. 


1.  When  the  Apostle  Paul  was  being  read,  ye  heard,  as 
we  did,  holy  Brethren:  As,  saith  he,  the  truth  is  in  Jesus, Y.^^.^, 
that  ye  lay  aside  after  the  former  conversation  the  old  man, "  * 
who  is  corrupt  according  to  the  deceitful  his  is ;  but  be  ye 
renewed  in  the  spirit  of  your  lyiind,  and  put  ye  on  the  netu 
man,  lohich  after  {Qod  hath  been  created  in  righteousness 
and  holiness  of  truth.  And  lest  any  one  should  suppose  that 
any  thing  material  is  to  be  laid  aside,  as  one  takes  off  a  coat; 


1 76   The.  Old  and  Neio  Man.     Even  Heathens  our  Neighbours. 

Psalm  or  any  thing  to  be  taken  from  without,  as  one  takes  up  a 

XXVI  *  .  . 

Exp.i I.' garment ;  as  if  putting  aside  one  coat  and  assuming  another; 

and  this  carnal  understanding  of  it  should  not  allow  men  to 

carry   into   action    within    themselves  spiritually    what   the 

Apostle  enjoined,  he  went   on  and   explained  what  it  was 

to  put  the  old  man  off  one,  and  put  on  the  new.     For  the  rest 

of  this  lesson  relates  to  the  idea.     He  speaks  as  if  to  one 

asking,  And  how  am  I  to  put  off  the  old  man,  or  how  put 

on  the  new  ?     Am  I  myself  a  third  person  to  lay  aside  the 

old  man,  which  I  have  had,  and  to  take  a  new  man,  which 

1  have  not  had  ?  so  that  three  men  should  be  conceived,  and 

he  that  lays  aside  the  old  man  and  takes  the  new,  should  be 

between  the  other  two.      Lest  any  one  then,  hindered  by  such 

a  carnal  thought,  should  fail  to  do  what  is  commanded,  and 

excuse  himself  for  not  doing  it  by  the  obscurity  of  the  lesson, 

Ephes.   the  Apostle  says  in  the  following  words:    Wherefore  laying 

"     '     aside  lying,  speak  ye  the  truth.     And,  lo,  this  is  the  laying 

aside  the  old  man,  and  the  putting  on  the  new.      Wherefore 

laying  aside  lying,  speak  ye  the  truth,  every  one  with  his 

neighbour:  for  we  are  members  one  of  another. 

2.  But  let  not  any  one   of  you,   Brethren,  imagine  that 

truth  must  be  spoken  with  a  Christian,  and  falsehood  with  a 

pagan.     Speak  with   thy  neighbour.     He  is  thy  neighbour, 

who  is  with   thee  a  child  of  Adam   and  Eve.     We  are  all 

neighbours  by  the  lot  of  our  earthly  birth :    but   brethren 

after  another  manner  by  the  hope  of  an  heavenly  inheritance. 

Thou    oughtest  to    deem  every  man    thy  neighbour,   even 

before  he  be  a  Christian,     For  thou  knowest  not  what  he  is, 

with  God;  thou  knowest  not  how  God  may  have  foreknown 

him.     Sometimes  he,  at  whom  thou  scoffest  as  worshipping 

stones,  is  converted,  and  worshippeth  God,  perchance  more 

devoutly  than  thyself,  who  wast  but  just  now  scoffing  at  him. 

There  are  then  neighbours  of  ours  lying  hid  among  those, 

who  are  not  as  yet  in  the  Church ;  and  there  are  those  lying 

hid  in  the  Church,  who  are  far  from  us.     And   therefore  let 

us,  who   know   not  things  future,   regard  every  one   as   our 

neighbour,  not  only  by  the  lot  of  human  mortality,  whereby 

we  came  into  this  world  under  the  same  condition  ;  but  also 

by  the  hope  of  that  inheritance,  since  we  know  not  what  he 

is  to  be,  who  now  is  nothing. 


Christ,  our  Sun,  sets  to  us  when  we  cherish  evil.       177 

3.  Attend  then  to  what  follows  in  the  putting  on  the  new   Ver. 
man,  and  putting  off  the  old  man.     Laying  aside,  saith  he,     ^^' 
lying,  speak  ye  the  truth,  every  one  with  his  neighbour:  for 
we  are  members  one  of  another.     Be  ye  angry,  and  sin  not. 
If  thou  art  angry  with  thy  servant,  because  he  hath  sinned ; 
be  angry  with  thyself,  lest  thou  sin  also.     Let  not  the  sun  go  ib.  26. 
down  upon  thy  ivrath.     It  is  understood,  Brethren,  it  is  true, 
with  reference  to  time:  because  although  from  the  very  con- 
dition of  our  humanity,  and  weakness  of  our  mortal  nature, 
which  we  bear,  wrath  doth  steal  upon  the  Christian,  yet  it 
must  not  be  long  retained,  nor  last  to  the  second  day.     Cast 
it  out  of  the  heart,  before  this  visible  light  go  down,  lest  that 
light  invisible  abandon  thee.     But,  it  is  also  well  understood 
in  another  sense,  for  that  Christ,  the  Truth,  is  our  Sun  of 
Righteousness;  not  this  sun,  which  is  worshipped  by  Pagans 
and  Manicha3ans,  and  is  seen  by  sinners  even ;  but  that  other 
Sun,  by  Whose  tnith  human  nature  is  enlightened,  at  Which 
the  Angels  rejoice:  but  the  weakened  vision  of  the  heart  of 
man,  although  it  quails  beneath  His  rays,  is  purified  never- 
theless to  contemplate  Him  by  His  commands.  When  this  Sun 
hath  begun  to  dwell  in  a  man  by  faith,  let  not  the  wrath,  which 
is  born  within  thee,  so  far  prevail  against  thee,  that  it  should 
go  down  upon  thy  wrath,  that  is,  that  Christ  should  abandon 
thy  soul ;  for  Christ  will  not  dwell  with  thy  wrath.     For  He 
seemeth  as  it  were  to  go  down  from  thee,  when  thou  dost 
go  down  from  Him :  for  anger,  when  it  hath  become  inveterate, 
becomes  hatred ;  when  it  hath  become  hatred,  thou  art  at 
once  a  murderer.     For  as  the  Apostle  John  saith,  Whosoever  Uohns, 
hateth  his  brother  is  a  murderer.  Again  he  saith, that  everyone  J  j^^^j^j 
that  hateth  his  brother  abi'ieih  in  darkness.    And  no  wonder  if 9. 
he  abide  in  darkness,  from  whom  the  Sun  hath  gone  down. 

4.  To  this  too,  perhaps,  refers  what  ye  have  heard  in  the 
Gospel.  The  ship  was  in  jeopardy  \x\  the  lake,  and  JesusTLnVeQ, 
was  asleep.  We  too  are  sailing  through  a  lake,  so  to  say,  ^• 
and  there  is  no  want  of  wind  and  tempest:  our  shij)  is  almost 
filled  through  the  daily  temptations  of  this  life.  And  whence 
comes  it,  but  because  Jesus  is  asleep  ?  If  Jesus  were  not 
asleep  within  thee,  thou  wouldcst  not  be  exposed  to  these 
storms;  but  wouldest  have  calm  within,  through  Jesus 
watching  with  thee.       But  what  is  "'Jesus  sleepeth  ?"  Thy 

N 


178     Storms  trouble  us  when  our  faifh  in  Christ  sleeps. 

Psalm  faith  which  is  of  Jesus,  hath  fallen  asleep.  The  tempests  of 
ExpJL  ^^^^  ^^^^  arise,  thou  seest  evil  men  flourishing,  the  good  in 
trouble ;  it  is  a  temptation,  it  is  a  wave.  And  tliy  soul  saith, 
O  God,  is  this  Thy  justice,  that  the  evil  should  flourish,  the 
good  be  in  trouble  ?  tiiou  sayest  to  God,  "  Is  this  Thy  justice?" 
and  God  to  thee,  "  Is  this  thy  faith  ?"  For  have  I  promised 
thee  this  ?  wert  thou  made  a  Christian  for  this,  that  thou 
shouldest  flourish  in  this  life  ?  Art  thou  tormented,  because 
the  evil  flourish  here,  who  shall,  hereafter,  be  tormented  with 
the  devil  ?  But  why  speakest  thou  thus  ?  why  art  thou  dis- 
turbed by  the  waves  of  the  sea,  and  the  storm  ?  Because 
Jesus  is  asleep,  that  is,  because  thy  faith,  which  is  of  Jesus, 
hath  been  laid  asleep  in  thine  heart.  What  doest  thou  that 
lb.  24.  thou  mayest  be  delivered  .''  Awake  Jesus,  and  say,  Master, 
we  perish.  For  the  doubtful  dangers  of  the  deep  alarm  us, 
we  perish.  He  will  awake,  that  is,  thy  faith  will  return  to 
thee ;  and  with  His  help,  thou  wilt  consider  in  thy  soul,  that 
what  is,  for  a  time,  given  to  the  evil,  will  not  abide  with  them. 
For  either  it  will  leave  them,  while  they  live,  or  is  left  by 
them  when  they  die.  But  what  is  promised  to  thee,  will 
abide  for  ever.  What  is  granted  them  for  a  time,  is  soon 
taken  away.  For  it  hath  flourished  as  the  flower  of  the 
Is.  40,  grass.  For  alljiesh  is  grass:  the  grass  wither eth,  and  the 
p.ower  falleth,  but  the  word  of  the  Lord  abideth  for  ever. 
Turn  therefore  the  back  upon  that  which  falleth,  and  the  face 
to  that  which  abideth.  Now  that  Christ  is  awake,  the  storm 
shall  no  more  shake  thy  heart,  the  waves  shall  not  fill  thy 
bark  :  for  thy  faith  commands  the  winds  and  the  waves,  and 
the  danger  shall  pass  away.  For  to  this.  Brethren,  all  that 
belongs,  which  the  Apostle  saith  oi putting  off  the  old  man. 
Eph.4,  j^Q  yc  angry,  and  sin  not;  let  not  the  sun  go  down  upon 
1%.  your  wrath;  neither  give  place  to  the  devil.  The  old  man 
then  did  give  place,  let  not  the  new.  He  that  stole,  let  him, 
steal  no  more.  The  old  man  then  did  steal,  let  not  the  new. 
It  is  the  same  man,  it  is  one  man :  it  was  Adam,  let  it  be 
Christ:  it  was  the  old  man,  let  it  be  the  new;  and  so  on  with 
what  follows  there. 

5.  But  let  us  examine  the  Psalm  somewhat  more  carefully, 
because  when  any  one  hath  made  progress  in  the  Church,  he 
must  needs  endure  evil  men  in  the  Church.     But  the  man 


The  corn  hard  to  see,  while  mixed  with  the  chaff.     179 

who  is  such  does  not  recognise  them,  although  many  evil  men  Intro. 
murmur  against  the  evil,  just  as  one  man  in  health  bears  more 
easily  with  two  sick  men,  than  two  sick  men  with  one  another. 
Therefore,  Brethren,  we  give  this  charge,  The  Church  of  the  time 
present  is  a  threshing-floor:  we  have  often  said  it,  we  often  re- 
peat it.  It  contains  both  chaff  and  corn.  Let  no  man  look  for 
all  the  chaff  to  go  out  thence,  save  in  the  time  of  winnowing. 
Let  no  man  leave  the  floor  before  the  time  of  winnowing,  as 
if  in  his  unwillingness  to  endure  sinners;  lest  being  found 
without  the  floor,  he  be  picked  up  by  the  birds,  before  he  enter 
into  the  barn.  Now,  Brethren,  mark  how  we  would  enforce 
this.  When  the  corn  has  begun  to  be  threshed,  the  grains, 
amidst  the  chaff,  do  not  touch  each  other  :  it  is  as  though 
they  did  not  know  each  other,  because  of  the  intervention  of 
the  chaff.  And  any  one  who  looks  at  a  floor  at  some  little 
distance,  thinks  there  is  nothing  but  chaff;  except  he  look 
more  narrowly,  except  he  put  forth  his  hand,  except  he 
make  a  separation  by  the  breath  of  his  mouth,  that  is, 
by  a  purifying  wind,  he  hardly  attains  to  distinguish  the 
grains.  Therefore  sometimes  even  the  very  grains  are  so 
separated  as  it  Avere  from  each  other,  and  not  touching  one 
another,  that  any  one,  when  he  has  made  progress,  may  think 
that  he  is  alone.  This  thought,  Brethren,  tempted  Elias,  so 
great  a  man;  and  he  said  to  God,  as  the  Apostle  also  records, 
Tlieij  have  killed  TJiy  propJiets,  and  digged  down  Jliine  altars;  Rom. 
and  I  am  left  alone,  and  they  seek  my  life.  But  what  saith  i  Kings' 
the  answer  of  God  to  him  ?     I  Juice  reserved  to  Myself  seven  19,  lo. 

.  14.  18. 

thousand  men,  who  have  not  bowed  the  knee  be/ore  Baal, 
He  said  not  to  him,  Thou  hast  two  or  three  others  like 
thyself  Do  not  deem  thyself  alone.  There  are,  saith  He, 
seven  thousand  others ;  and  dost  thou  deem  thyself  alone  ? 
Accordingly  this  briefly  we  enjoin,  as  I  had  begun  to  say. 
Doye,holy  Brethren,  give  heed  with  me,  and  may  God's  mercy 
be  with  us  in  our  hearts,  that  it  may  be  so  understood  by 
you,  as  to  bear  fruit,  and  work  in  you.  Hear  it  briefly: 
Whosoever  is  still  evil,  let  him  not  deem  that  no  one  is  good  : 
whosoever  is  good,  let  him  not  deem  that  he  only  is  good. 
Do  ye  apprehend  this }  Lo,  I  repeat  it,  mark  ye  how  I  say: 
Whosoever  is  evil,  let  him  not  in  questioning  his  own  con- 
science, and  receiving  a  bad  report  of  himself,  imagine  that 

N  2 


180     Desire  of  the  righteous  to  he  separated  by  judgment. 

Psalm  no  one  is  good :  whosoever  is  good,  let  hira  not  imagine  that 
Exp  II  ^^  ^"^y  ^^  good ;  and  let  not   the  good  man   fear  in   the 
mixture  with  the  evil,  for  the  time  will  come  that  he  shall  be 
sei)araled  from  them.     For  to  this  end  we  have  sung  to-day, 
ver.  9,    Destroy  not  my  soul  with  the  ungodly,  and  my  life  with 
the  men  of  blood.    For  what  is,  Destroy  not  with  the  ungodly  ? 
Destroy  not  together.       Why  doth  he  fear,  lest  God  should 
destroy  him   together }     For  I  see  that  it  is  said   to  God, 
Because  Thou  sufTerest  us  now  together,  destroy  not  together 
those  whom  Thou  sufferest  together.     And  this  pervades  the 
whole  psalm,  which  I  would  briefly  consider  with  you,  holy 
Brethren,  for  it  is  brief 
•moiesta      6.  Ver.  1.  Judge  me,  O  Lord,     It  is  a  serious'  and  seem- 
ingly perilous  wish,  which  he  expresses  for  himself,  tliat  he 
may  be  judged.     What  is  to  be  judged,  which  he  wishes? 
He  wishes  to  be  separated  from  the  evil.     In  another  place 
Ps. 43,1.  he  clearly  speaks  of  this  judgment  of  separation  :  Judge  me, 
O  Lord,  and  separate  my  cause  from   the  unholy  nation. 
He  shews   what  he   meant  by,  Judge:  lest,    as   if  without 
judgment,  both  the  good  and  bad  (for  both  good  and  bad 
enter  at  present  into   the  Church)   should  go  into  eternal 
fire.     Judge  me,  O   Lord.    Why.?    For  I  have  walked  in 
mine  innocence,  and  trusting  in   the  Lord  L  shall  not  be 
moved.     What  is,  trusting  in  the  Lord?    For  he  stumbles 
among  the  evil,  who  does  not  trust  in  the  Lord.    Hence  it  has 
come  that  schisms  arose.      They  trembled  among  the  evil, 
when  they  were  worse  themselves,  and  were  unwilling,  as  it 
were,  to  be  good  among  the  evil.      O  !  if  they  were  corn, 
they   would  endure  the  chaflf  in  the   floor  till   the  time  of 
winnowing.     But  because  they    are    chafi",    the    v\ind    hath 
blown  before  this  winnowing,  and  hath  caught  up  the  chaff" 
from  the  threshing  floor,  and  cast  it  forth  among  thorns. 
And  the   chaff"  indeed  hath  been  cast  forth  thence:  but  is 
that  which   remains  corn   only.?     It  is  only  the  chaff  that 
flies  away   before   the  winnowing ;  but  there  remains  both 
corn  and  chaff":  but  the  chaff  will  be  winnowed,  when  the 
time  of  winnowing  shall  come.     This  the  Psalmist  meant : 
I  have  ualked  in  mine  innocence,  and  trusting  in  the  Lord 
J  shall  not  he  moved.     For  if  I  shall  trust  in  man,  1  shall 
see  perhaps  this  man  sometime  living  ill,  and  not  keeping  to 


Thoughts  and  delights  of  the  soul  purged  withjire.     181 

those  good  ways,  which  he  hath  either  learnt  or  teaches  in   Ver. 
the   Church,  but  those  which  he  hath  followed  under  the  — ^^ 
teaching  of  the  devil;  and  because  my  trust  shall  be  in  man, 
when  man  stumbles  my  trust  stumbles,  and  when  man  falls 
my  trust  will  fall :  but,  because  I  trust  in  the  Lord,  I  shall 
not  be  moved. 

7.  There  follows,  (ver.  2.)  Prove  vie,  O  Lord,  and  try 
me;  hum  my  reins,  and  my  heart.  What  is,  Burn  my 
reins,  and  my  heart  ?  Burn  my  delights,  burn  my  thoughts, 
(He  hath  used  heart  for  thoughts,  and  reins  for  delights,) 
lest  I  should  think  any  evil,  lest  any  evil  should  delight  me. 
But  wherewith  wilt  Thou  burn  my  reins  ?  With  the  fire  of 
Thy  word.  Wherewith  wilt  Thou  burn  my  heart?  With 
the  heat  of  Thy  Spirit.     Of  which  heat  it  is  said  elsewhei'e, 

And  there  is  none  who  can  hide  himself  from   the   heat  Ps.i9,6. 
thereof.     And  of  which  fire  the  Lord  saith,  I  came  to  sewrf  f  "'^ei2, 

■^  49. 

Jire  on  the  earth. 

8.  Tlierefore  there  follows,  (ver.  3.)  For  Thy  mercy  is 
before  mine  eyes,  and  I  have  been  pleasing  in  Thy  truth. 
That  is,  I  have  not  been  pleasing  in  man's  sight,  but  I  have 
been  pleasing  unto  Thee  within,  where  Thou  seest:  and  I 
care  not,  if  i  be  displeasing  where  men  see,  as  the  Apostle 
saith,  Let  every  one  prove  his  own  work,  and  then  shall  he  Gal.  6, 
have  glory  in  himself  alone,  and  not  in  another. 

9.  Ver.  A.  J  have  not  sat,  saith  he,  with   the  council  of 
vanity.     Give  heed,  holy  Brethren,  to"  what  this,  /  liave  not 
sat,  is.     According  as  God  seeth,  he  saith,  /  have  not  sat. 
Sometimes  thou  art  not  in  the  council,  yet  thou  sittest  there.  Oxf. 
For  instance,  thou  dost   not  sit  in    the    theatre,  but   thou  ^  some- 
thinkest  on  the  shows  of  the  theatre,  against  which  it  isjj^™j^^j,j. 
said.  Burn  my  reins :  thou  sittest  there  in  heart,  though  thou  in  the 
art  not  there  in  body.     But  it  may  happen,  that  thou  art  J°5°g'!'^|_ 
held  there  by  some  one,  and  fast  bound,  or  some  pious  duty  test  not 
may  make  thee  sit  there.     How  can  this  happen?    It  chances 
from    some  duty  of  piety,  that  a  necessity  may  lie  on   a 
servant  of  God  to  be  in  the  amphitheatre;  he   wished  (o 
deliver   some    gladiator    or    other,    it   might    happen   that 

he  was  sitting,  and  waiting,  until  he  whom  he  was 
desirous  of  delivering  came  out.  See !  he  hath  not  sat  in 
the  council  of  vanity,  though  he  was  seen  sitting  there  in 


182  Innocency  for  approaching  God's  altar.  Inward  hearing. 

Psalm  body.     What  is  it  to  sit?    To  consent  unto  ihem  who  sit 

XXVI. 

Exp.ll!  there :  which  if  thou  have  not  done,  though  present,  thou 

hast  not  sat  there :  if  thou  have  done  it,  though  absent,  thou    l 

hast  sat  there.     And   I  tvill  not  enter  in  uith  them  that 

■icork  icickedness.     (Ver.  5.)  /  have  hated  lite  congregation 

of  evil  doers.     You  see  that  it  is  within,  that.  And  I  uill 

not  sit  with  the  ungodly. 

10.  Ver.  6.   /  tcill  ivask  mine  hands  in   innocency ;  not 

with  this  visible  water.     Thou  dost  wash  the  hands,  when 

thou    dost  think  piously   of  thy  works,  and   innocently   in 

God's  sight;  for  there  is  an  altar  too  in  God's  sight,  where- 

Heb.  9,  unto  the  Priest  hath  entered,  Who  first  offered  Himself  up 

24.  . 

for  us.  There  is  an  heavenly  altar,  and  no  man  einbraceth 
that  altar,  but  he  who  washeth  his  hands  in  innocency.  For 
many  unworthy  men  touch  this  altar  here,  and  God 
endures  that  his  Sacraments  should  suffer  injury  for  a  time. 
But  what !  my  Brethren,  will  the  heavenly  Jerusalem  be  as 
these  walls?  You  will  not  be  so  received  with  the  evil  into 
Abraham's  bosom,  as  you  are  now  received  with  the  evil 
within  the  walls  of  the  Church.  Fear  not  then:  wash  thine 
hands.  And  I  uill  compass  the  altar  of  the  Lord:  where 
thou  offerest  vows  unto  the  Lord,  where  thou  pourest  forth 
prayers,  where  thy  conscience  is  pure,  where  thou  dost  tell 
God  what  thou  art;  and  if  there  be  haply  aught  in  thee  that 
displeaseth  God,  He,  to  Whom  thou  dost  make  confession, 
taketh  care  for  it.  Wash  then  thine  hands  in  innocency, 
and  compass  the  altar  of  the  Lord,  that  thou  mayest  hear  the 
voice  of  praise. 

11.  For  this  follows,  (ver.  7.)  That  I  may  hear  the  voice 
of  praise,  and  declare  all  Thy  ivondrous  works.  What  is, 
That  I  may  hear  the  voice  of  praise?  He  means,  That  I 
may  understand.  For  this  is  to  hear  before  God,  not  as 
these  sounds,  which  many  hear,  and  many  do  not.  How 
many  are  there  hearing  now  as  regards  us,  who  yet  are  deaf 
toward  God!  How  many  who  have  cars,  and  have  not  those 
iMat.is,  ears  of  which  Jesus  saith.  Who  hath  ears  to  hear,  let  him 
hear!  Wliat  is  it  then  to  hear  the  voice  of  praise?  I  will 
tell  you,  if  I  can,  with  the  help  of  the  Lord's  mercy,  and 
your  ]irayers.  To  hear  the  voice  of  praise,  is  to  understand, 
inwardly,  that  whatever  of  evil  from  sin  is  in  thee,  is  thine' 


Illuminalion  of  the  soul  is  all  from  God.  183 

own  ;  whatever  of  good  in  works  of  righteousness  *,  is  God's.   Ver. 
So  hear  the   voice  of  praise,  as  not  to  praise  thyself  even ,  .    ' 
when  thou  art  good.     For  in  praising  thyself  as  good,  thoucationi- 
dost  become  evil.    For  humility  had  made  thee  good,  pride  "^' 
maketh  thee  evil.     Thou  wast   converted  that  thou  niightest 
be  illuminated,  and  by  Thy  conversion  thou  wert  made  full 
of  light,    having    been    enlightened    by    conversion.     But 
whereunto  ?    unto  thyself  ?     If  thou  couldest  be  illuminated 
by  conversion  to  thyself,  thou  couldest  never  be  in  darkness, 
because  thou  wouldest   ever   be    with    thyself.     Wherefore 
wert  thou  illuminated?     Because  thou    turnedst   thyself  to 
something  else,  which  thou  wert  not.     What  is  the  something 
else  which  thou  wert  not  ?     Cod  is  light.     For  thou  wast  not  1  John 
light,  because  thou  wast  a  sinner.     For  the  Apostle  saith  to   ' 
them,  whom  he  would  have  hear  the  voice  of  praise.  For  yeEph.  5, 
were  sometime  darkness,  but  now  are  ye  light.     What  is, 
Ye  tvere  sometime  darkness,  but  the  old  man  ?    But  now  light : 
not  without  a  cause  are  ye  light,  who  were  sometime  darkness, 
but  because  ye  have  been  illumined.     Think  not  that  thou 
art  thyself  light:  that  is  the  light,  ivhich  Ughteth  every  manSohni, 
that  Cometh  into  this  world:  but  thou  by  thyself,  by  evil  ' 
will,  by  thy  turning  away  from  God,  wast  in  darkness:  now 
thou  art  in  light.     But  he  immediately  subjoined,  lest  they 
should  be  proud  to  whom  it  was  said,  But  now  light,  and 
added,  In  the  Lord.     For  thus  he  saith,  Ye  were  sometime 
darkness,  hut  now  light  in  the  Lord.     Therefore  if  without 
the   Lord,  then    not   light,  but   if  therefore    light   because 
in  the  Lord,  what  hast  thou  that  thou  hast  not  received  ? 
But  if  thou  hast  received  it,  why  dost  thou  glory  as  if  thot*^^  Cor. 
hacM  not  received  it  'i    For  thus  the  Apostle  himself  spake  in  ' 
another  place  to  men  who  bore  themselves  proudly,  and  would 
attribute  to  themselves  what  is  God's,  and  glory  in  good  as 
if  it  were  their  own :  he  saith  to  them,  For  tvhat  hast  thouihu\. 
that  thou  didst  not  receive?  now   if  thou  didst  receive  it, 
why  dost  thou  glory,  as  if  thou  hadst  not  received  it  ?    He 
Who  hath  given  to  the  humble,  taketh  away  from  the  proud, 
because  he  who  gave  can  take  away.      This  is  the  bear- 
ing, Brethren,  (if  so  be  I  have  explained  it,  as  I  wished:  I 
have  indeed  explained  it  as  far  as  T  could,  although  not  as 
far  as  I  would,)  this  is  the  bearing  of  the  words,  /  tvill  wash 


184     Judgment  to  be  awaited.  Beauty  of  God's  House. 

Psalm  my  hands  in  imiocency,  and  I  will  compass  Tldne  altar,  O 
Exp^l.  Lord,  that  I  may  hear  the  voice  of  Thy  praise:  that  is,  that 
I  may  not  for  this  good  thing  in  me  rely  on  myself,  but  on 
Thee  Who  gavest  it  me,  that  I  should  not  wish  to  be  praised 
for  myself  in  myself,  but  for  Thee  in  Thee.  Therefore  there 
follows,  TJiat  I  may  hear  the  voice  of  Tliy  praise,  and 
declare  all  Thy  wondrous  works:  not  mine,  but  Thine. 

12.  And  now  see,  Brethren,  see  that  lover  of  God,  who 
relieth  on  God,  placed  among  the  evil,  entreating  God  that 
he  be  not  destroyed  with  the  evil,  for  that  God  erreth  not  in 
judgment.  For,  when  thou  seest  men  have  entered  into  one 
place,  thou  thinkest  their  merits  equal:  but  God  is  not 
deceived,  fear  not.  By  the  judgment  of  the  wind  thou  dost 
discriminate  between  the  chaff  and  the  wheat:  thou  dost 
wish  the  wind  to  blow  for  thee,  and  thou  art  not  the  wind, 
but  thou  dost  wish  the  wind  to  blow  for  thee :  and,  when 
with  the  winnowing  fliu  thou  hast  shaken  out  both  chaff 
and  wheat,  the  wind  takes  away  the  light,  the  heavy 
remains.  Tliou  dost  look  then  for  the  wind  to  judge  the 
floor.  What?  doth  God  look  for  another  to  judge  with  Him, 
lest  He  destroy  the  good  with  the  evil  ?  Fear  not  then :  be 
thou  secure  in  thy  goodness,  even  in  the  midst  of  the  evil ; 
and  say  what  thou  hearest,  (ver.  8.)  O  Lord,  I  have  loved 
the  beauty  of  Thine  house.  God's  house  is  the  Church:  as 
yet  it  contains  evil  men,  but  the  beauty  of  God's  house  is 
in  the  good,  is  in  the  holy :  this  beauty  of  Thine  house  have 
I  loved.  And  the  place  of  the  habitation  of  Thy  glory. 
What  is  this  ?  This  too  will  I  explain,  it  has  a  somewhat 
obscure  reference  to  that  meaning:  may  the  Lord  help  me, 
and  your  heart's  earnest  attention  inspired  by  the  same 
Lord,  Why  doth  he  say,  the  place  of  the  hahitation  of 
Tlty  glory?  He  said  before,  the  beauty  of  Thine  house: 
and  he  explains  what  is  the  beauty  of  God's  house.  The 
place,  saith  he,  of  the  habitation  of  Thy  glory.  It  is  not 
enough  to  say,  the  place  of  God's  habitation ;  but,  the  place 
of  the  habitation  of  God's  glory.  What  is  God's  glory  ? 
Whereof  I  spoke  a  little  before,  that  he  even  who  is  made 
1  Cor.i  good  should  not  glory  in  himself,  but  in  the  Lord.  For  all 
31.  Jiave  sinned,  and  are  in  need  of  the  glory  of  God.  In  whom 
23.       '  then  the  Lord  so  dwells,  that  He  receiveth  glory  for  His 


God'sglory  to  he  acknowledged.  Who  ivrongly  receive  gifts.  186 

own  good  thinjTs,    that  they   are  unwillino-  to  attribute  to  Ver. 
.  .  '  .  9  10. 

themselves,  and  claim  as  it  were  for  their  own,  what  they  — ^ — ^ 

have  received  from   Him:  these   belong  to   the   beauty  of 
God's  house.     Nor  would  Scripture  have  them  distinguished, 
unless  there  were  some,  who  have  indeed  the  gift  of  God, 
and  will  not  glory  in  God,  but  in  themselves :    they  have 
indeed    the    gift    of  God,  but   they   do   not  belong  to  the 
beauty  of  God's  house.     For  tliey  who  belong  to  the  beauty 
of  God's  house,  in  whom   God's  glory  dwelleth,  are  them- 
selves the  place  of  the  habitation  of  God's  glory.     And  in 
Avhom  doth  God's  glory  dwell,  but  in  such  as  so  glory,  that 
they  glory  not  in  themselves,  but  in  the  Lord?    Since  then 
I  have  loved  the  beauty  of  Thine  house,  that  is,  all  who  are 
there  and  seek  Thy  glory;  and,  moreover,  I  have  not  put  my 
trust  in  man,  and  have  not  consented  to  the   ungodly,  and 
will  not  enter  into  nor  sit  in  their  assembly;  since  I  have 
been  such  in  the  Chiu'ch  of  God,  what  reward  wilt  Thou  give 
me?  What  should  be  our  answer  follows,  (ver.  9.)  Destroy  not 
my  soul  with  the  ungodly,  nor  my  life  with  the  men  of  blood. 
13.  Ver.  10.  In  whose  hands  are  wickednesses,  their  right 
hand  is  full  of  gifts.     Gifts  are  not  only  money,  not  only 
gold  and  silver,  not  only  presents';  nor  do  all  who  receive i  exenia 
these,  receive  gifts.     For  sometimes  they  are  received  by 
the    Chui'ch.      Yea,    moreover,   Peter   received    such ;    the 
Lord  received  such;  He  had  a  bag,  Judas  stole  what  was  John  12, 
put  therein.     But  what  is  to  receive  gifts?    To  praise  a  man^* 
for  gifts,  to  flatter  a  man,  to  fawn  and  wheedle,  to  judge 
contrary  to  truth  for  gifts.     For  what  gifts  ?    Not  for  gold 
and  silver  and  any  thing  of  this  kind  only;  but  he  too  who 
judges  amiss  for  praise,  receives  a  gift,  and  a  gift  than  which 
nothing  is  more  empty.     For  his  hand  was  open  to  receive 
the  judgment  of  another's   tongue,  and  he  hath  lost  the 
judgment  of  his  own  conscience.     Hence  in  whose  hands 
there  are  wickednesses,  their  right  hand  is  full  of  gifts.    You 
see,    brethren,  that  they    are    before   God    also,    in   whose 
hands  are  no  wickednesses,  neither  is  their  right  hand  filled 
with  gifts,  of  course,  in  God's  sight ;  and  they  can  say  to 
none  but  God,  Thou  knowest:  to  none  but  Him  can  they 
say,  Destroy  not  my  soul  with  the  ungodly,  and  my  life  with 
the  men  of  hlood;  Who  Alone  can  see  that  they  receive  no 


186       Favour  or  popularily  a  real  bribe  to  a  Judge. 

Psalm  gifts.     For  instance,  it  happens  that  two  men  have  a  cause 
XXVI.  'II 

Exr.ii*  before   a  servant  of  God:    no    one   calls   any  but   his  own 

cause  just.  For  if  he  ihouglit  his  own  cause  unjust,  he 
w^ould  not  seek  the  judge.  This  one  thinks  that  he  has  a 
just  cause,  and  so  does  the  other.  They  come  before  the 
judge :  before  sentence  is  pronounced,  they  both  say,  We 
accept  your  judgment;  whatever  you  shall  judge,  far  be  it 
from  us  to  reject. — What  say  you  too  ? — Judge  what  you 
will ;  only  judge :  if  I  should  resist  at  all  on  any  point,  may 
I  be  anathema.  Both  love  the  judge,  before  he  passes 
judgment.  But  when  sentence  shall  have  been  pronounced, 
it  will  be  against  one  ;  and  neither  of  them  knows  against 
whom  it  will  be.  The  judge  then,  if  he  shall  wish  to  please 
both  parties,  receives  for  a  gift  the  praise  of  men.  But 
having  received  that  gift,  see  what  gift  he  loses.  He  receives 
what  sounds,  and  passeth  away :  he  loses  what  is  uttered, 
and  never  passeth  away.  The  word  of  God  is  being  ever 
uttered ;  It  never  passeth  away  :  the  word  of  man  as  soon  as 
it  has  been  uttered  presently  passeth  away.  He  holds  the 
Mnania. shadow',  he  lets  go  the  substance-.  Now  if  he  have  regard 
2  sohda.  ^Q  God,  he  will  pronounce  sentence  against  one  of  the 
parties,  having  his  thoughts  on  God,  under  Whom  as  Judg-e 
he  pronounces  it.  But  he,  against  whom  it  has  been  pro- 
nounced, and  if  it  cannot  now  be  disannulled,  because  it  is 
maintained,  it  may  not  be  by  the  law  of  the  Church,  but  of 
this  world's  princes,  who  have  granted  so  much  authority  to 
the  Church,  that  whatever  has  been  judged  therein  cannot  be 
set  aside,  if,  I  say,  it  cannot  be  disannulled,  he  has  no  Avish 
any  longer  to  look  into  himself,  but  turns  his  blinded  eyes 
against  the  judge,  and  maligns  him  as  much  as  he  can.  He 
wished,  saith  he,  to  please  the  other  party,  he  favoured  the 
rich  man,  either  he  received  something  from  him,  or  he  was 
afraid  to  offend  him.  He  makes  an  accusation,  as  if  gifts 
had  been  received.  But  if  the  poor  man  shall  have  had 
a  cause  against  a  rich  man,  and  judgment  shall  have  been 
for  the  poor  man,  the  rich  one  again  says.  He  has  received 
gifts.  What  gifts  from  a  poor  man  ?  He  saw,  saith  he, 
a  poor  man,  and  that  he  might  not  be  blamed  as  having 
acted  against  the  poor,  he  has  overborne  justice,  and  pro- 
nounced sentence  against  the  truth.      Since   then   it    must 


TfieyblessQodinothers,whoseworks  cause  Him  to  behlessed.  187 

needs  be  that  this  be  said,  see  how  it  cannot  be  said  by  them   ^' 
who  do  not  receive  gifts,  save  in  God's  sight,  Who  alone  — ^ 


Ver. 
12. 


seeth  who  receiveth  and  who  doth  not  receive.  (Ver.  11.)  But 
I  have  walked  in  mine  innocence:  O  deliver  me,  and  he  mer- 
ciful unto  me:   (ver.  12.)  my  foot  hath  stood  in  uprif/htness. 
I  have  been  shaken  indeed  on  every  side  by  scandals  and  sp^^^^'a- 
temptations  from  those  who  blame  my  judgment  with  thetenta- 
rashness  of  men ;    hni  my  foot  hath  stood  iu  uprightness J^°'^^^'^^' 
But  why  in  uprightness  ?    Because  he  had  said  above,  And 
trusting  in  the  Lord,  I  shall  not  be  moved. 

14,  How  then  does  he  conclude.?  In  the  Churches  I  will 
bless  Thee,  O  Lord.  That  is,  in  the  Churches  I  will  not 
bless  myself,  as  if  certain  of  men,  but  I  will  bless  Thee  in 
my  works.  For  this  it  is  to  bless  God  in  the  Churches, 
Brethren,  so  to  live  that  God  may  be  blessed  by  each  man's 
conversation.  For  he  who  blesscth  the  Lord  with  his 
tongue,  and  curseth  Him  in  his  deeds,  doth  not  bless  God 
in  the  Churches.  Almost  all  bless  with  the  tongue,  but  not 
all  in  deed.  Some  bless  with  the  voice,  some  with  their 
conversation.  Now  those  in  whose  conversation  there  is 
not  found  what  they  say,  cause  God  to  be  blasphemed,  so 
that  they  who  do  not  as  yet  enter  the  Church,  although  they 
love  their  sins,  and  therefore  are  unwilling  to  be  Christians, 
yet  excnse  themselves  by  the  evil,  so  as  to  flatter  themselves, 
deceiving  their  own  selves,  and  saying,  Why  dost  thou 
persuade  me  to  be  a  Christian  ?  I  have  suffered  fraud 
at  a  Christian's  hands,  and  never  did  any :  a  Christian  has 
sworn  falsely  to  me,  and  I  have  never  done  so.  And  when 
they  speak  thus,  they  are  kept  back  from  salvation :  that 
it  profiteth  them  nothing,  not  indeed  that  they  are  already 
good,  but  that  they  are  bnt  moderately'  bad.  For  as  it  is  no  i  medio- 
profit  to  open  the  eyes,  if  a  man  be  in  darkness ;  so  is  it  no  ''"*"• 
profit  to  be  in  the  light,  if  the  ejes  are  closed.  And  so  the 
pagan  indeed,  (to  speak  of  them  the  rather  as  though  their 
lives  were  good,)  is,  with  0])en  eyes,  in  darkness;  because  he 
acknowledgclh  not  the  Lord  his  Light:  but  the  Christian, 
whose  life  is  evil,  is  in  none  other  light  than  God's,  but  with 
closed  eyes;  for,  by  his  evil  life,  he  will  not  see  Ilim,  in 
Whose  Name  he  is,  as  it  were,  blind,  in  the  midst  of 
light,  quickened  by  no  vision  of  the  True  Light. 


188  The  heginner^s  trust  in  God,  when  men  draw  him  back. 


^^■^  PSALM  XXVII. 


FIRST   EXPOSITION. 
Of  David  himself,  before  he  was  anointed 

^^j^  1.  Christ's  young  soldier  speaketh,  on  his  coming  to  the 
Exp.  I.  faith.  (Ver.  1.)  Tlie  Lord  is  my  light,  and  my  salvatio7i: 
whom  shall  I  fear  f  The  Lord  will  give  me  both  knowledge 
of  Himself,  and  salvation :  who  shall  take  me  from  Him  ? 
Tlie  Lord  is  the  Protector  of  my  life:  of  whom  shall  I  he 
afraid?  The  Lord  will  repel  all  the  assaults  and  snares  of 
mine  enemy:  of  no  man  shall  I  be  afraid. 

2.  Ver.  2.  Whilst  the  guilty  approach  unto  me  to  eat  up 
myjiesh.  Whilst  the  guilty  come  near  to  recognise  and 
insult  me,  that  they  may  exalt  themselves  above  me  in  my 
change  for  the  belter;  that  with  their  reviling  tooth  they 
may  consume  not  me,  but  rather  my  fleshly  desires.  Mine 
enemies  who  trouble  me.  Not  they  only  who  trouble  me, 
blaming  me  with  a  friendly  intent,  and  wishing  to  recal  me 
from  my  purpose,  but  mine  enemies  also.  They  became 
weak,  and  fell.  Whilst  then  they  do  this  with  the  desire  of 
defending  their  own  opinion,  they  became  weak  to  believe 
better  things,  and  began  to  hate  the  woi'd  of  salvation, 
whereby  I  do  what  displeases  them. 

3.  Ver.  3.  If  camps  stand  together  against  me,  my  heart 
will  not  fear.  But  if  the  multitude  of  gainsayers  conspire  to 
stand  together  against  me,  my  heart  will  not  fear,  so  as  to  go 
over  to  their  side.  If  war  rise  up  against  me,  in  this  will  I 
trust.  If  the  persecution  of  this  world  arise  against  me,  in 
this  petition,  which  I  am  pondering,  will  I  place  my  hope. 

4.  Ver.  4.  One  have  I  asked  of  the  Lord,  this  will  I 
require.  For  one  petition  have  I  asked  of  the  Lord,  this 
will  I  require.  That  I  may  dwell  in  the  house  of  the  lord 
all  the  days  of  my  life.  That  as  long  as  I  am  in  this  life,  no 
adversities  may  exclude  me  from  the  number  of  them,  who 
hold  the  unity  and  the  truth  of  the  Lord's  faith  throughout 
the  world.      TItat  I  may  contemplate  the  delight  of  the  Lord. 


Sacrifice  of  rejoicing  for  confirmation  in  the  faith.    189 

With   this  end,  namely,  that  persevering  in  the   faith,  the  Veb. 
dehglitsome  vision   may  appear  to  me,  which  I  may  con-   ^~^i. 
template    face    to    face.       And  I  shall    he  protected,    His 
temple.     And  death  being  swallowed  up  in  victory,  I  shall 
be  clothed  with  immortality,  being  made  His  temple. 

5.  Ver.  5.  For  He  hath  hidden  me  in  His  tabernacle  in 
the  day  of  my  evils.  For  He  hath  hidden  me  in  the  dis- 
pensation of  His  Incarnate  Word  in  the  time  of  temptations, 
to  which  my  mortal  life  is  exposed.  He  hath  protected  me 
in  the  secret  place  of  His  tabernacle.  He  hath  protected 
me,  with  the  heart  believing  unto  righteousness. 

6.  On  a  rock  hath  He  exalted  me.  Aud  that  what  I 
believed  might  be  made  manifest  for  salvation,  He  hath 
made  my  confession  to  be  conspicuous  in  His  own  strength. 
(Ver.  6.)  And  now,  lo!  He  hath  exalted  mine  head  above 
mine  enemies.  What  doth  He  reserve  for  me  at  the  last, 
when  even  now  the  body  is  dead  because  of  sin,  lo!  I  feel 
that  my  mind  serves  the  law  of  God,  and  is  not  led  captive 
under  the  rebellious  law  of  sin  ?  I  have  gone  about,  and  have 
sacrificed  in  His  tabernacle  the  sacrifice  of  rejoicing.  I  have 
considered  the  circuit  of  the  world,  believing  on  Christ ;  and 
in  that  for  us  God  was  humbled  in  time,  I  have  praised  Him 
with  rejoicing:  for  with  such  sacrifice  He  is  ^Yell  pleased. 
/  will  sing  and  give  praises  to  the  Lord.  In  heart  and  in 
deed  1  will  be  glad  in  the  Lord. 

7.  Ver.  7.  Hear  my  voice,  O  Lord,  wherewith  I  have  cried 
unto  TJiee.  Hear,  Lord,  my  interior  voice,  which  with  a 
strong  intention  I  have  addressed  to  Thy  ears.  Have  mercy 
upon  me,  and  hear  me.  Have  mercy  upon  me,  and  hear  me 
therein. 

8.  Ver.  8.  My  heart  hath  said  to  Thee,  I  have  sought  Tliy 
countenance.  For  I  have  not  exhibited  myself  to  men  ;  but 
in  secret,  where  Thou  alone  hearest,  my  heart  hath  said  to 
Thee ;  I  have  not  sought  fi-om  Thee  ought  without  Thee  as 
a  reward,  but  Thy  countenance.  Thy  countenance,  O  Lord, 
will  I  seek.  In  this  search  will  I  perseveringly  persist :  for 
not  aught  that  is  common,  but  Thy  countenance,  O  Lord, 
will  I  seek,  that  I  may  love  Thee  freely,  since  nothing  more 
precious  do  I  find. 

9.  Ver.  9.   Turn  not  away  Thy  face  from,  me:  that  I  may 


190       The  soul^  parted  from  the  world,  longs  for  God. 

Psalm  find  what  I  seek.  Turn  not  aside  in  anger  from  Thy  servant: 
Expi'l.lest,  while  seeking  Thee,  I  fall  in  with  somewhat  else.  Foi' 
what  is  more  grievous  than  this  punishment  to  one  who 
loveth  and  seeketh  the  truth  of  Thy  countenance  ?  Be  Thou 
my  Helper.  How  shall  I  find  it,  if  Thou  help  me  not? 
Leave  me  not,  neither  despise  me,  O  God  my  Saviour. 
Scorn  not  that  a  mortal  dares  to  seek  the  Eternal ;  for  Thou, 
God,  dost  heal  the  wound  of  my  sin. 

10.  Ver.  10.  For  my  father  and  my  mother  have  left  me. 
For  the  kingdom  of  this  world  and  the  city  of  this  woi'ld,  of 
which  I  was  born  in  time  and  mortality,  have  left  me  seek- 
ing Thee,  and  despising  what  they  promised,  since  they 
could  not  give  what  I  seek.  But  the  Lord  took  me  up.  But 
the  Lord,  Who  can  give  me  Himself,  took  me  up. 

11.  Ver.  11.  Appoint  me  a  law,  0  Lord,  in  Thy  way. 
For  me  then  who  am  setting  out  toward  Thee,  and  com- 
mencing so  great  a  profession,  of  arriving  at  wisdom,  from 
fear,  appoint,  O  Lord,  a  law  in  Thy  way,  lest  in  my  wander- 
ing Thy  rule  abandon  me.  And  direct  me  in  the  right  path 
because  of  mine  enemies.  And  direct  me  in  the  right  way  of 
its  straits.  For  it  is  not  enough  to  begin,  since  enemies  cease 
not  until  the  end  is  attained. 

12.  Ver.  12.  Deliver  me  not  up  unto  the  souls  of  them  that 
trouble  me.  Suffer  not  them  that  trouble  me  to  be  satiated 
with  my  evils.  For  unrighteous  witnesses  have  risen  up 
against  me.  For  there  have  risen  up  against  me  they  that 
speak  falsely  of  me,  to  remove  and  call  me  back  from  Thee, 
as  if  I  seek  glory  of  men.  Andiniquity  hath  lied  unto  itself . 
Therefore  iniquity  hath  been  pleased  Avith  its  own  lie.  For 
me  it  hath  not  moved,  to  whom  because  of  this  there  hath 
been  promised  a  greater  reward  in  heaven. 

1 3.  Ver.  13.  /  believe  to  see  the  good  things  of  the  Lord  in 
the  land  of  the  living.     And  since  my  Lord  hath  first  suffered 

■Wiisd.i,  these  things,  if  I  too  despise  the  tongues  of  the  dying,  {for 
the  mouth  that  lieth  slayeth  the  soul,)  I  believe  to  see  the 
good  things  of  the  Lord  in  the  land  of  the  living,  where  there 
is  no  place  for  falsity. 

14.  Ver.  14.  Wait  on  the  Lord,  quit  thyself  like  a  man  : 
and  let  thy  heart  be  strong,  yea  wait  on  the  Lord.  But 
when  shall  this  be  ?     It  is  arduous  for  a  mortal,  it  is  slow  to 


Waiting  for  Him.  Groans  of  the  Spirit  in  GocVs  people.  191 

a  lover:  but  listen  to  the  voice,  that  deceiveth  not,  of  him  Vek. 
that  sailh,  wait  on  the  Lord.     Endure  the  burning  of  the     ^^' 
reins  manfully,  and  the  burning  of  the  heart  stoutly.  Think 
not.  that  what  thou  dost  not  as  yet  receive  is  denied  thee. 
That  thou  faint  not  in  despair,  see  how  it  is  said,  Wait  on 
the  Lord. 


PSALM    XXVII. 

SECOND  EXPOSITION. 

1.  The  Lord  our  God  in  addressing  and  consoling  us, 
whom  sooth  He  regards  as  eating  our  bread  by  His  Own 
righteous  judgment  in  the  sweat  of  our  face,  vouchsafes  to  Gen.  3. 
speak  to  us  out  of  ourselves,  to  shew  us  that  He  is  not  only 

our  Creator,  but  also  our  Indweller.  These  words  of  the 
Psalm,  which  we  have  heard  and  partly  sung,  if  we  say  that 
they  are  our  own,  we  must  be  reverently  careful  how  we 
speak  the  truth;  for  they  are  rather  the  words  of  God's 
Spirit  than  our  own.  Again,  if  we  say  that  they  are  not 
ours,  we  do  indeed  lie.  For  groaning  belongs  not  but  to 
those  who  are  in  distress;  or  all  that  speech,  which  is  uttered 
here,  full  of  grief  and  tears,  may  be  His  Who  never  can  be 
miserable.  The  Lord  then  is  merciful,  we  are  miserable  :  in 
His  mercy  He  vouchsafes  to  speak  to  the  miserable,  vouch- 
safes even  in  them  to  use  the  speech  of  the  miserable.  So 
each  is  true,  both  that  the  speech  is  ours,  and  that  it  is  not 
ours  ;  that  it  is  the  speech  of  God's  Spirit,  and  that  it  is  not 
His.  The  speech  is  that  of  God's  Spirit,  in  that  but  for 
His  inspiration  we  should  not  speak  thus :  but  it  is  not  His, 
in  that  He  is  neither  miserable,  nor  in  distress :  but  these 
words  are  those  of  the  miserable  and  distressed.  Again,  they 
are  ours,  because  they  are  words  indicating  our  misery  :  and 
yet  they  are  not  ours,  because  it  is  of  His  gift  that  we  are 
vouchsafed^  even  to  groan.  1  mere- 

2.  A  Psalm  of  David  before  he  was  anointed.     Thus  runs 

the  title  of  the  Psalm,  A   Psalm  of  David  before  he  M;a*soVulg. 


192  Christy  King  and  Priest.  Christiatis,in  Him,  anointed. 

Psalm  anointed,  that  is,  before  he  received  unction.  For  he  was 
Exp. II.  anointed  as  a  king.  And  the  king  was  then  anointed 
1  Sam.  alone,  and  also  the  priest:  these  two  persons  were  anointed 
'  ■  at  that  time.  In  the  two  persons  was  prefigured  the  One 
future  king  and  priest, in  either  office  One  Christ;  and  there- 
fore Christ  from  the  chrism.  But  not  only  was  our  Head 
anointed,  but  His  Body  also,  we  ourselves.  Now  He  is 
King,  in  that  He  ruleth  and  leadeth  us ;  Priest,  in  that 
He  intercedeth  for  us.  And  verily  He  alone  hath  been  such 
a  priest,  as  to  be  also  Himself  the  sacrifice.  He  hath  offered 
none  other  sacrifice  to  God  than  Himself.  For  He  could  not 
find  besides  Himself  a  most  pure,  reasonable  victim,  as  a 
lamb  without  spot,  redeeming  us  by  the  shedding  of  His 
own  blood,  incorporating  us  with  Himself,  making  us  His 
Own  members,  that  in  Him  we  too  should  be  Christ.  There- 
fore anointing  belongs  to  all  Christians:  but  in  the  former 
times  of  the  Old  Testament  it  belonged  to  two  characters 
only.  But  it  appears  from  this  that  we  are  the  Body  of 
Christ,  in  that  we  all  are  anointed :  and  we  all  in 
Him  are  both  Christ's  and  Christ,  because  in  some  sort 
Whole  Christ  is  the  Head  and  Body.  This  anointing  will 
perfect  us  spiritually  in  that  life,  which  is  promised  us.  But 
this  voice  is  of  one  longing  for  that  life  ;  it.  is  the  voice  as  it 
were  of  one  longing  for  the  grace  of  God,  which  shall  be 
In Bapt. perfected  in  us  at  the  last:  therefore  it  is  sa.id.  Before  he 
^.^°°^*  was  anointed.     For  we  are  anointed  now  in  the  sacrament, 

rSing-  ' 

ham  xi,  and,  by  this  sacrament,  something  is  prefigured,  which  we 
see  on  shall  be.  And  that  certain  unspeakable  future  thing  we 
S.  John  ought  to  long  for,  and  to  groan  in  the  sacrament,  that  we 
3.12,13. may  rejoice  in  that  thing,  which  is  foreshewn  in  the 
sacrament. 

3.  See  what  he  says:  (ver.  1.)  The  Lord  is  my  light  and 
my  sal  ration  :  ivhom  shall  I  fear?  He  enlightens  me,  let 
darkness  vanish :  He  saves  me,  let  weakness  vanish :  walk- 
ing in  the  light  with  firmness,  whom  shall  I  fear?  For  God 
giveth  not  such  salvation,  as  can  be  wrested  by  any  one; 
nor  is  He  such  a  Light,  as  can  be  obscured  by  any  one.  The 
Lord  enlightening,  we  enlightened;  the  Lord  saving,  we  saved : 
if  then  He  be  the  enlightener  and  we  the  enlightened ;  and 
He  the  Saviour,  we  the  saved,  without  Him  we  are  darkness 


God  indwelling  frees  even  the  flesh  from  fear .  193 

and  weakness.  But  having  in  Him  a  sure,  and  established,  "^ek. 
and  true  hope,  whom  shall  we  fear?  The  Lord  thy  light, — '—^ 
the  Lord  thy  Saviour.  Find  one  more  powerful,  and  fear. 
I  belong,  in  such  wise,  to  the  most  powerful  of  all,  to  the 
all-powerful,  that  He  both  enlighteneth  me,  and  saveth  me ; 
nor  fear  I  any  but  Him.  The  Lord  is  the  j^t'otector  of  my 
life:   of  whom  shall  I  he  afraid? 

4.  Ver.  2.  Whilst  the  guilty  approach  unto  me  to  eat  up 
my  flesh :  mine  enemies  who  trouble  me-  became  weak  and 
fell.     I,  therefore,  what  shall  I  fear,  or  whom  shall  I  fear  ? 

Of  whom  shall  I  be  afraid,  or  of  what  shall  I  be  afraid  ? 
They  who  persecute  me,  they  are  weakened,  they  fall.  Now 
why  do  they  persecute  me?  To  eat  up  my  flesh.  What  is 
my  flesh  ?  My  fleshly  affections.  Let  them  rage  in  their 
persecutions :  nothing  dies  in  me,  but  what  is  mortal. 
There  will  be  somewhat  in  me,  which  the  persecutor  cannot 
reach,  where  my  God  dwelleth.  Let  them  eat  my  flesh : 
when  my  flesh  is  gone,  I  shall  be  spirit  and  spiritual.  And 
indeed  so  great  salvation  doth  my  Lord  promise  me,  that 
even  now  this  mortal  flesh,  which  seems  to  be  given  up  to 
the  hands  of  the  persecutors,  doth  not  perish  for  ever;  but 
what  hath  been  exhibited  in  the  resurrection  of  my  Head, 
may  all  the  members  hope  for.  Whom  should  my  soul  fear, 
which  God  inhabiteth?  Whom  should  my  flesh  fear,  ivheniCor. 
this  corruptible  shall  have  put  on  incorruption  ?  AVould  ye  °'  ' 
know,  because  they  who  persecute  us  eat  our  flesh,  how  that  we 
need  not  fear  even  for  this  very  flesh  of  ours  ?  It  is  sown  a  ib.  44. 
natural  body,  it  shall  rise  a  spiritual  body.  Now  how 
great  confidence  should  there  be  in  him,  who  could  say, 
The  Lord  is  my  light  and  my  salvation :  whom  shall  Lfear? 
The  Lord  is  the  protector  of  my  life:  of  whom  shall  I  be 
afraid?  The  general  is  protected  by  guards,  and  fears  not; 
a  mortal  is  protected  by  mortals,  and  is  secure  :  a  mortal  is 
protected  by  the  Immortal,  and  shall  he  fear  and  be  afraid? 

5.  Now  how  great  confidence  there  should  be  in  him, 
who  speaks  thus,  do  ye  hear ;  (ver.  3.)  If  camps  stand 
together  against  me,  mine  heart  shall  not  fear.  Camps  are 
well  defended,  but  what  stronger  defence  than  God?  Jf 
war  rise  up  against  me.  What  can  war  do  to  me  ?  Can  it 
take  away  my  hope  from  me  ?    Can  it  take  away  what  the 

o 


194       No  enemy  has  any  poicer  hut  hy  GocV a  permission. 

Psalm  Almighty  gives  ?     As   He   who   gives  is  not   conquered,  so 
EYp.ii[vvhat  He  giveth  is  not  taken  away.     If  the  gift  can  be  taken 
away,  the  giver  is  conquerecl.     Therefore  even  these  things, 
which  we  receive  in  time,  no  one  can  take  away  from  us,  my 
Brethren,  but    He   alone   Who   gave  them.     The    spiritual 
things  which  He  bestoweth  He  will   not  take  away,  unless 
thou  shall  let  them  go ;  but  things  fleshly  and  temporal  He 
taketh  away ;  because  whoever  else  taketh  them  away,  taketh 
them    away    by    His    giving    him    the    power.      We   know 
Job  1,    this,  and  read  in  the  book  of  Job,  that  not  even  the  devil, 
g  '    '    who  appears,  so  to  say,  to  have  the  greatest  power  for  a  time, 
can  do  any  thing  without  permission.  He  received  power  over 
the  lowest  things,  and  lost  the  greatest  and  the  highest.     And 
this  is  not  the  power  of  one  enraged,  but  the  punishment  of 
one  damned.     Not  even  he  then  can  have  any  power  without 
permission.     You  see  this  both  in  the  book  which  I  have 
Luke22  quoted,  and  in  the  Gospel  the  Lord  saith.  This  night  Satan 
3].  32.    ],(ii}t  desired  that  he  'might  sift  you  as  wheat;  and  I  have 
prayed  for  thee,  Peter,  that  thy  faith  fail  not.     Now  it  is 
permitted  either  for  our  punishment,  or  for  our  trial.     There- 
fore since  no  one  can  take  away  from  us  what  God  giveth, 
let  us  fear  none  but  God.     Whatsoever  else  threaten,  what- 
soever else  vaunt  itself  against  us,  let  not  our  heart  fear. 

6.  If  war  rise  irp  against  me,  in  this  will  I  trust.  In 
what.?  (Ver.  4.)  One,  saith  he,  have  I  asked  of  the 
Lord.  He  named  some  boon  in  the  feminine  gender,  as 
if  he  had  said.  One  petition.  And  as  we  are  in  the  habit 
of  saying  in  conversation  for  instance,  '  Duas  habes,'  (in 
the  feminine,)  and  not  '  Duo,'  (in  the  neuter:)  so  Scripture 
has  used  this  manner  of  speech:  One,  saith  he,  have  I 
ashed  of  the  Lord,  this  ivill  I  require.  Let  us  see  what  he 
asketh,  who  feareth  nothing.  Great  security  of  soul !  Would 
ye  fear  nothing  ?  Ask  this  one,  which  he  asketh  who  feareth 
nothing,  or  wliich  he  asketh  that  he  may  fear  nothing. 
One,  saith  he,  have  I  asked  of  the  I^ord,  this  will  I  require. 
This  is  practised  here  by  them  that  walk  honestly.  What  is 
this?  What  is  this  one?  Thai  I  may  dwell  in  the  house  of 
the  Loi'd  all  the  days  of  my  life.  This  is  the  one:  for  that 
is  called  a  house  where  we  shall  abide  always.  In  this  state 
of  pilgrimage,  the  word  house  is  used,  but  the  proper  name 


The  joys  of  God's  House.     Miserij  of  ill  desire  gratified.   195 

is,  tent.     A  tent  belongs  to  tliose  who  are  in  pilgrimage,  and   Ver. 
in    a   measure    warring    and    fighting    against    an    enemy.  — ^ 
Since  then  there  is  a  tent  in  this  life,  it  is  plain  that  there  is 
an  enemy  too.     For  to  have  tents  in  common,  this  is  to 
be  comrades :  and  you  kncv  this  is  the  name  for  soldiers,  contu- 
Here  then   is  a  tent,   there  a  house.     But  this  tent  too  is  ^"""^  ^^ 
sometimes  by  application  of  its  resemblance  called  a  house, 
and  the  house  is   according  to  the   same  method  called  a 
tent:  yet  properly   the   latter  is  the  house,  the  former  the 
tent. 

7.  Now  what  we  shall  do  in  that  house,  you  have  clearly 
expressed  in  another  Psalm:  Blessed  are  they  that  dwell  //<  Ps.84,4. 
Thine  house ;  they  will  he  praising  Thee  for  ever .  On  (ire, 
if  we  may  so  say,  with  this  desire,  and  boiling  with  this  love, 
he  longs  to  dwell  all  the  days  of  his  life  in  the  house  of  the 
Lord :  in  the  house  of  the  Lord  all  the  days  of  his  life,  not 
as  if  they  were  to  come  to  an  end,  but  days  eternal.  For  so 
is  the  word,  days,  used,  as  years,  of  which  it  is  said,  And Ps.\02, 
Thy  years  shall  not  fail.  For  the  day  of  life  eternal  is  one^ 
day  without  setting.  This  then  he  said  to  the  Lord,  I  have 
desired  this.  One  hare  I  asked,  This  will  I  require.  And  as 
if  we  should  say  to  him.  And  what  wilt  thoii  do  there  .?  what 
will  be  thy  delight  there  ^  what  the  recreation  of  thy  soul .? 
what  the  pleasures  there  whence  thy  joys  will  be  supplied? 
For  thou  wilt  not  continue  there,  unless  thou  shalt  be  happy. 
But  that  happiness  whence  will  it  come  ?  For  here  we  have 
the  divers  happinesses  of  the  human  race  j  and  any  one  is 
called  miserable,  when  what  he  loves  is  withdrawn.  Men 
then  have  divers  things,  and  when  any  man  seems  to  have 
what  he  loves,  he  is  called  happy.  But  he  is  truly  happy, 
not  if  he  have  what  he  loves,  but  if  he  love  what  he  ought  to 
love.  For  many  arc  more  miserable  in  having  what  they 
love,  than  in  wanting  it.  For  men  miserable  by  the  love  of 
hurtful  things,  are  more  miserable  by  havhig  them.  And 
God  in  mercy,  when  we  love  amiss,  denieth  what  we  love: 
but  in  anger  givelh  to  him  that  loveth  what  he  loves  amiss. 
You  have  the  Apostle,  saying  expressly,  God  gave  them  npRom.  i, 
to  the  lust  of  their  oivn  hearts.  He  gave  them  what  they  ^^• 
loved,  but  in  condemnation.  You  have  again  God  denying 
what  was  asked:  For  this  thing  I  besought  the  Lord  thrice, 

o2 


196     Fallen  man  must  be  raised  ere  he  can  contemplate  God. 

Psalm  saith  he,  that  He  would  take  it  away  from  me;  (namely,  the 

|J^j{*  thorn  in  the  flesh;)  and  He  said  to  me,  My  grace  is  sufficient 

2  Cor.  /or  thee:  for  strength  is  made  perfect  in  weakness.     See  He 

12, 8.9.g^^,g  those  up  to  the  hist  of  then-  hearts:  He  denied  the 

Apostle  Paul  what  he  prayed  for;   to  the  former  He  gave 

unto  condemnation,  to  the  latter  He  denied  unto  salvation. 

But  when  we  love  that  which  God  wills  us  to  love,  beyond 

doubt  He  will  give  it  us.     This  is  that  one,  which  should  be 

loved,  that  we  may  dwell  in  the  house  of  the  Lord  all  the 

days  of  our  life. 

8.  And  because,  in    these    earthly    habitations,  men   are 
charmed  with  divers  delights  and  pleasures,  and  every  one 
wishes  to  dwell  in  that  house,  where  he  will  have  nothing  to 
offend  his  mind,  and  have  many  things  to  delight  him  ;  but 
if  those  things  which  did  delight  are  withdrawn,  the  man 
wishes  to  remove  fix)m  what  place  soever  it  be  :  let  us  then 
ask  him,  as  it  were,  more  inquisitively,  and  let  him  tell  us, 
T.9^^'    what  we  ourselves,  what  he'  will  do  in  that  house,  where  he 
♦  ipse.'    wishes  and  desires,  longs  and  asks  this  one  thing  from  the 
Lord,   that  he  may  dwell  therein  all  the  days  of  his  life. 
What  wilt  thou  do  there,  I  ask  thee  }    What  is  it  for  which 
thou    longest?     Hear  what,    That    I  may  contemplate    the 
delight  of  the  Lord.     See  what  I  love,  see  why  I  wish  to 
dwell  in  the  house  of  the  Lord  all  the  days  of  my  life.     He 
has  there  a  grand  spectacle,  to  contemplate  the  delight  of 
the  Lord  Himself.     He  wishes  when  his  own  night  is  over 
to   be  fixed  in  His  light-     For  then  will  be  our  morning, 
when  the  night  is  passed :  whence  he  says  in  another  Psalm, 
Ps.  6,3. //A  the  morning  I  will  stand  before  Thee,  and  will  contem- 
plate.    Now  therefore  I  do  not  contemplate,  because  I  have 
2  Oxf.    fallen :  then  I  will  stand,  and  will  contem])late  ^     This  is 
add'be-^^^^"'^   voice.     For  man  has  fallen,  and  one  would  not  be 
cause  I  j^ent  to  raise  us  up,  if  we  had  not  fallen.     We  have  fallen, 

shtillnot 

fall.'      He  hath  descended.     He  hath  ascended,  we  are  lifted  up ; 

John  3, j-Qy  ,iQ  ffian  hath  ascended,  but  He  Who  descended.  He 
who  hath  fallcju  is  lifted  up;  He  Who  descended  ascendeth. 
And  let  us  not  therefore  despair,  that  He  alone  hath 
ascended.  For  He  lifteth  us  up,  to  whom  in  our  fall  He 
descended:  and  we  shall  stand,  and  shall  contemplate,  and 
<3"joy  great  delight.     Lo !    I   have   said  this,   and  ye  have 


He  is  that  Good,  by  Which  all  is  good,  that  is  good.        197 

cried  out  for  the  longing  after  some  vision  not  seen  as  yet.  Ver. 
Let  your  soul  go  beyond  all  ordinary  things,  and  let  your^Ji— 
reach  of  thought  go  beyond  all  your  customary  imaginations 
according  to  the  flesh,  derived  from  the  senses  of  the  flesh, 
and  figuring  out  all  manner  of  vain  fancies.  Cast  all  away 
from  your  mind,  reject  whatever  may  have  occurred  to  you: 
recognise  the  weakness  of  your  heart,  and  for  the  very  fact 
of  any  thing  occurring  to  you,  that  you  are  able  to  imagine, 
say.  It  is  not  that;  for  if  it  had  been  that,  it  would  not  have 
occurred  to  me.  So  will  ye  long  for  some  certain  good. 
What  kind  of  good?  The  Good  of  all  good,  whence  cometh 
all  good,  the  Good  to  whicli  cannot  be  added  what  Good 
It  is.  For  we  use  the  expression,  a  good  man,  and  a  good 
field,  and  a  good  house,  and  a  good  animal,  and  a  good  tree, 
and  a  good  body,  and  a  good  soul :  you  have  added  in  speak- 
ing of  all  these,  "  good."  There  is  the  Simple  Good,  the 
Very  Good  by  Which  all  things  are  good,  the  Very  Good  of 
Which  all  good  things  are ;  this  is  the  delight  of  the  Lord, 
this  we  shall  contemplate.  Now,  Brethren,  mark;  if  these 
goods  which  are  called  goods  delight  us,  if  goods  which  are 
not  in  theinselves  goods  (for  all  things  changeable  are  not 
in  themselves  goods)  delight  us ;  what  will  be  our  contem- 
plation of  the  Good  Unchangeable,  Eternal,  Abiding  ever  in 
the  same  fashion?  For  these  things,  which  are  called  good, 
would  by  no  means  delight  us,  except  they  were  good ;  nor 
could  they  be  by  any  other  means  good,  save  from  Him 
Who  is  simply  Good. 

9.  See  why  I  wish  to  dwell,  saith  he,  in  the  house  of  the 
Lord  all  the  days  of  my  life.  I  have  told  you  w^hy,  That  I 
may  contemplate  the  delight  of  the  Lord.  But,  that  I  may 
always  contemplate,  that  no  annoyance  may  befal  me  in  my 
contemplation,  no  temptation  turn  me  aside,  no  power  of 
any  hurry  me  away,  that  1  may  not  be  exposed  to  the 
violence  of  any  enemy  in  my  contemplation,  but  have  secure 
and  thorough  enjoyment  of  my  delight,  the  Lord  my  God 
Himself;  what  shall  be  done  for  me  ?  He  shall  protect  me. 
Not  only,  then,  saith  he,  would  I  contemplate  the  delight  of 
the  Lord,  but  also  tliat  I,  His  temple,  he  protected.  That  He 
may  protect  me,  His  own  temple,  I  shall  be  His  temple,  and 
be  protected  by  Him.     Is  the  temple  of  God   such  as  the 


198   The  soul  God's  Temple.    Delight  in  Him  a  pledge  of  more. 

PsAi.M  tem])les  of  idols  are  ?     The  idols  of  the  Gentiles  are  protected 
X  X  V 1 1  . 

Exp.liihy  their  temples:  the  Lord  our  God  will  protect  His  temple, 

and  I  shall  be  secure.     I  shall  contemplate  for  delight,  and 

be  protected  for  salvation.     As  that  contemplation  shall  be 

perfect,  so  shall  this  protection  be  perfect;  and  as  that  joy  of 

contemplation  shall  be  perfect,  so  also  shall  the  incorruption 

of  sound  health  be  perfect.     To  these  two  expressions,  That  I 

may  contemplate  the  delight  of  the  Lord,  and  be  protected, 

His  temiile ;  those  two  with  which   the  Psalm   commences, 

Ver.  1.  '  77<e  Lord  is  my  Light,  and  mij  Salvation,  tvhoni  shall  I 
fear?'  In  that  1  shall  contemplate  the  delight  of  the  Lord, 
He  is  my  Light :  in  that  He  will  protect  me,  His  temple,  He 
is  my  Salvation. 

10.  But  why  doth  He  make  this  good  for  us  unto  the  end  ? 
(ver.  5.)  For  He  hath  hidden  me  in  His  tabernacle  in  the 
day  of  my  evils.  My  dwelling,  then,  shall  be  in  His  house  all 
the  days  of  my  life  to  this  end,  that  I  may  contemplate  the 
delight  of  the  Lord,  and  be  protected.  His  temple.  But 
whence  my  assurance  of  arriving  thither  ?  For  He  hath 
hidden  me  in  His  tabernacle  in  the  day  of  my  evils.  Then 
the  days  of  my  evils  will  be  no  more,  but  He  hath  seen  me  in 
the  days  of  my  evils.  He  then  Who  mercifully  regarded  me 
when  far  off,  how  shall  He  gladden  me  when  brought  near  to 
Him  ?  For  which  cause  therefore  I  did  not  make  that  one 
petition  shamelessly  ;  nor  did  my  heart  saj'  to  me.  What  art 
thou  asking,  or  from  Whom  art  thou  asking?  For  dost  thou 
dare,  unrighteous  sinnner,  to  ask  any  thing  from  God  ? 
Barest  thou  hope,  infirm  one,  of  heart  impure,  that  thou  shalt 
have  any  contemplation  of  God  ?  I  do,  he  answers,  not  of 
myself,  but  of  His  delight';  not  of  self-reliance,  but  of  His 

J  J  ,  earnest.  He  Who  hath  given  such  an  earnest  to  the  pilgrim, 
will  He  desert  him  on  his  arrival?  For  He  hath  hidden  me 
in  His  tabernacle  in  the  day  of  my  evils.  Lo  !  the  day  of 
our  evils  is  this  life.  Days  of  evil  the  ungodly  have  in  one 
way,  the  faithful  in  another.  For  even  they  that  believe, 
but  who  as  yet  are   in  pilgrimage  from  the  Lord,  {For  as 

2Cor. a,  iQffg  ^ig  ^(.^  fij.Q  Ij2  this  body,  ice  are  in  pilgrimage  from  the 
Lord,  as  the  Apostle  hath  said  :)  if  they  spend  no  days  of  evil, 
whence  the  words  in  the  Lord's  prayer,  Deliver  us  from  evil, 
if  we  are  not  in  days  of  evil?     But  far  difierently  do  they 


Christ  the  Secret  Shrine  of  the  Tabernacle,  His  Church.    199 

spend  the  days  of  evil,  who  have  not  yet  beheved  :  yet  even   Ver. 
these  hath  He  not  disregarded.      For  Christ  died  for  the    ^'  ^\ 
ungodly.     Therefore  let  the  soul  of  man  dare  to  feel  confi-6.     *   ' 
dence,  and  make  that  one  petition  :  it  will  have  it  in  safety, 
it  will  possess  it  in  safety.     So   greatly  hath  she  been  loved 
in  her  deformity,  how  shall  she  shine  in  her  beauty  ?     For 
He  hath  hidden  me  iti  His  tabernacle,  in  the  days  of  my 
evils:  He  haih  protected  nie  in  the  secret  of  His  tabernacle. 
What  is  the  secret  of  His  tabernacle?     What  is  this?     For 
there  are,  so  to  say,  many  members  of  a  tabernacle  seen  from 
without.     There  is  too,  so  to  say,  the  shrine'  which  is  called 'adytum 
the  secret  sanctuary^,  the  innermost  part  of  the  temple.    Anda  pene- 
what  is  this?    that   which   the  priest  alone  entered.     AndtT^l®  „ 

....  Heb.  9, 

haplj'  the  priest  Himself  is  the.  secret  of  God's  tabernacle.  7. 
For  He  received  flesh  from  this  tabernacle,  and  made  for  us 
the  secret  of  the  tabernacle  :  so  that  His  other  members, 
believers  on  Him,  should  be  His  tabernacle,  but  Himself  the 
secret  of  the  tabernacle.     For  ye  are  dead,  saith  the  Apostle^  Col.3,3. 
and  your  life  hath  been  hid  with  Christ  in  God. 

11.  W^ould  ye  know  that  he  is  speaking  of  this?  The'^  Cor. 
Rock  assuredly  is  Christ.  Hear  what  follows,  For  He  hath  ' 
hidden  me  in  His  tabernacle  in  the  days  of  my  evils :  He 
hath  protected  me  in  the  secret  of  His  tabernacle.  You 
were  asking  what  is  the  secret  of  the  tabernacle :  hear  what 
follows  :  On  the  Bock  hath  He  exalted  me.  Therefore  in 
Christ  hath  He  exalted  me.  Because  thou  hast  humbled 
thyself  in  the  dust.  He  hath  exalted  thee  on  the  Rock.  But 
Christ  is  above,  and  thou  art  yet  below.  Hear  the  words 
following,  (ver.  6)  Even  now  hath  He  exalted  mine  head 
above  mine  enemies.  Even  now,  before  I  come  to  that  house, 
where  I  wish  to  dwell  all  the  days  of  my  life,  before  I  come 
to  that  contemplation  of  the  Lord,  Evoi  now  hath  He  e.valied 
mine  headahore  mine  enemies.  As  yet  I  suffer  from  the  enemies 
of  the  Body  of  Christ,  as  yet  I  have  not  been  exalted  above 
mine  enemies ;  but,  mine  head  hath  He  exalted  above  mine 
enemies.  Christ  our  Head  is  already  in  heaven,  our  enemies 
can  as  yet  rage  against  us ;  we  are  not  yet  exalted  above 
them  ;  but  our  Head  is  already  there,  whence  He  spake  the 
words,  Said,  Said,  why  persecutest  thou  Me  ?  He  hath  said  Acts  9, 
that  He  is  in  us  here  below :  therefore  we  too  are  in  Him  "*" 
there  above  ;  for  that.  Even  now  He  hath  exalted  mine  head 


200       The  sacrifice  of  joy  offered  on  viewing  the  Creation; 

Psalm  above  mine  enemies.     See  what  an  earnest  we  have,  whereby 
Exp.il  ^^'6  too  are  by  faith,  and  hope,  and  charity,  with  our  Head  in 
heaven  ibr  ever;    because  the  Head  Himself,  by  divinity, 
Mat.28,  goodness,  unity,  is  with  us  on  earth  even  unto  the  consum- 
mation of  the  world. 

VI.  I  have  gone  about,  and  have  sacrificed  in  His  laher- 
nacle  the  vidim  of  rejoicing.  We  sacrifice  the  victim  of 
rejoicing,  we  sacrifice  the  victim  of  gladness,  the  victim  of 
thanlifulness,  the  victim  of  ihanksgiving,  which  cannot  be 
explained  in  words.  But  we  sacrifice,  where?  In  His 
very  tabernacle,  in  the  holy  Church.  What  then  do  we 
sacrifice  ?  Most  abundant  and  inexpressible  joy,  with  no 
words,  with  speech  ineffable.  This  is  the  victim  of  rejoicing. 
Whence  hath  it  been  sought,  where  found  ?  By  going  about. 
/  have  gone  about,  saith  he,  and  sacrificed  in  His  tabernacle 
the  victim  of  rejoicing.  Let  thy  mind  go  about  through  all 
creation :  every  where  will  creation  cry  out  to  thee,  God 
made  me.  Whatever  in  art  delightcth  thee,  sets  forth  the 
artificer:  and  much  more  if  thou  go  about  the  universe,  doth 
consideration  conceive  the  great  Workman's  praise.  Thou 
seest  the  heavens:  they  are  God's  great  work.  Thou  seest 
1  Antw.  the  earth :  God  made  the  numerous  seeds\  the  varieties  of 
prrftyp.p  herbs,  the  multitude  of  animals.  Go  yet  about  the  heavens 
even  unto  the  earth,  leave  nothing :  on  all  sides  all  things 
proclaim  to  thee  the  Framer,  and  the  very  species  of 
creatures  are  so  to  say  the  voices  of  the  Creator's  praisers. 
But  who  can  set  forth  the  whole  creation  ?  who  set  it  forth 
in  praises  ?  who  worthily  praise  the  heaven  and  the  earth, 
the  sea  and  all  things  that  are  therein  ?  And  these  indeed 
are  things  visible.  Who  can  worthily  praise  Angels,  Thrones, 
Sovereignties,  Principalities,  and  Powers  ?  Who  can  worthily 
praise  that  very  power  that  works  actively  within  us,  quicken- 
ing the  body,  moving  the  limbs,  bringing  the  senses  into 
action,  embracing  so  many  things  by  the  memory,  discri- 
minating so  many  things  by  the  intellect;  who  can  worthily 
]jraise  it.?  But  if  in  these  creatures  of  God  human  language  is 
so  embarrassed,  how  fares  it  in  the  case  of  the  Creator,  except 
in  default  of  language  there  remain  rejoicing  alone.?  I  have 
gone  about,  and  have  sacrificed  in  His  tabernacle  the  victim 
of  rejoicing. 

13.  There  is  another  interpretation  also,  which  seems  to 


Or  on  viewing  the  Church  victorious.   Presentgrief and  prayer.  201 

me  to  have  a  closer  reference  to  the  context  of  the  Psalm.  Vbr. 
For  since  he  had  said  that  he  was  exalted  on  the  Rock,  --~^' 
which  is  Christ;  and  that  his  Head,  which  is  Christ,  was 
exalted  above  his  enemies  ;  he  would  have  it  nnderstood 
that  lie  himself,  who  was  exalted  on  the  Rock,  was  exalted 
in  the  same,  his  Head,  above  his  enemies  :  I'eferring  this  to 
the  Church's  honour,  to  which  the  persecution  of  the 
enemies  gave  way :  and  since  this  was  effected  through 
the  faith  of  the  whole  world,  he  saith,  1  have  gone  about, 
and  have  sacrificed  in  His  tabernacle  the  victim  of  rejoic- 
ing:  that  is,  I  have  considered  the  faith  of  the  whole  world, 
in  which  faith  my  Head  hath  been  exalted  above  them  that 
persecuted  me  ;  and  in  His  very  tabernacle,  that  is,  in  the 
Church  spread  abroad  throughout  the  whole  world,  have  I  in 
manner  unspeakable  praised  the  Lord. 

14.  I  will  sing  and  give  praises  to  the  Lord.    We  shall  be 
in  safety,  and  sing  in  safety,  and  give  praise  in  safety,  when 
we  shall  contemplate  the  delight  of  the  Lord,  and  shall  be 
protected  as  His  temple  in  that  incorrupt  ion,  when  death  i  Cor. 
shall  be  swallowed  up  in    victory.      But  what  now?    For '"^' ^^* 
those  joys,  which  we  shall  have,  when  we  shall  have  gained 

that  one  petition,  have  been  already  spoken  of.  But  what 
now  ?  Hear  my  voice,  O  Lord.  Let  us  groan  now,  let  us 
pray  now.  Groaning  belongs  not  but  to  the  miserable, 
prayer  belongs  not  but  to  the  necessitous.  Prayer  shall 
pass  away,  praise  shall  take  its  place ;  tears  shall  pass  away, 
joy  shall  take  their  place.  Now  in  the  meanwhile,  whilst  we 
are  in  the  days  of  our  evils,  let  not  our  prayer  to  God  cease, 
from  Whom  we  ask  that  one  petition ;  and  from  this  petition 
let  us  not  desist,  until  by  His  gift  and  guidance  we  attain 
unto  it.  (Ver.  7.)  Hear  my  voice^  O  L^ord,whereivith  I  have 
cried  unto  Thee:  have  mercy  upon  me,  and  hear  me.  He 
makes  that  one  petition  ;  entreating,  weeping,  groaning  so 
long,  he  makes  but  that  one.  He  has  put  an  end  to  all  His 
desires;  there  hath  remained  that  one  petition,  which  he  asks. 

15.  Hear  why  he  makes  this  petition :  (ver.  8.)  3Ty  heart 
hath  said  to  T1iee,Ihave  sought  Thy  countenance.  This  then 
is  what  he  said  a  little  before,  Tltat  I  may  contemplate  the 
deli  gilt  of  the  Lord.  My  heart  hath  said  to  Thee,  I  have 
sought  Thy  countenance.     If  our  joy  were  in  this  visible  sun. 


202     Seek  the  light  of  God's  countenance,  not  earthly  gifts. 

Psalm  our  heart  would  not  say,  I  have  sought  Tliy  countenance ; 

£xp  jj'but,  the  e3'es  of  our  body.  To  whom  saith  our  heart,  /  have 
sought  Thy  countenance,  but  to  Him  Who  appertainelh  to 
the  eye  of  the  lieart  ?  The  eyes  of  the  flesh  seek  this  visible 
light,  the  eyes  of  the  heart  seek  that  other  light.  But  thou 
wouldest  see   that  light,  which  is  seen  by  the  eyes  of  the 

1  Johu  heart ;  because  this  Light  is  God.     For  Qod  is  Light,  saith 

'    ■      John,  and  in  Him  is  no  darkness  at  all.   Wouldest  thou  then 

see  that  light.?    Purify  the  eye,  whereby  Christ  is  seen,  for, 

Matt.  5,  Blessed  are  the  pure  in  heart,  for  they  shall  see  God. 

16.  My  heart  hath  said  unto  Thee,  J  have  sought  Thy 
countenance;  Thy  countenance,  O  Lord,  will  I  seek.  I  have 
made  one  petition  of  the  Lord,  this  will  I  seek.  Thy  coun- 
tenance. Turn  not  away  Thy  face  from  me.  How  he  hath 
planted  himself  in  that  one  petition  !  Wouldest  thou  obtain 
thy  request }  Seek  nothing  else.  Be  thou  sufficient  but  for 
one  petition,  for  one  will  suffice  thee.  My  heart  hath  said 
unto  Thee,  I  have  sought  Tliy  countenance ;  Tlnj  countenance, 
O  Lord,  will  I  seeh.  Turn  not  away  Thy  face  from  me : 
turn  not  aside  in  anger  from  Tliy  servant.  Magnificent ! 
nothing  can  be  more  divinely  spoken  !  This  is  the  feeling 
of  those  that  truly  love.  Another  man  would  be  blessed  and 
immortal  in  these  pleasures  of  earthly  lusts  which  he  loves : 
and  peradventure  for  this  reason  would  worship  God,  and 
pray,  that  he  may  long  live  here  in  his  delights,  and  that 
nothing  should  fail  him,  which  earthly  desire  has  in  posses- 
sion, neither  gold,  nor  silver,  nor  any  estate  that  charms  his 
eyes,  that  his  friends,  his  children,  his  wife,  his  dependents, 
should  not  die ;  in  these  delights  would  he  live  for  ever. 
But  since  he  cannot  for  ever,  ior  he  knows  that  he  is  mortal; 
for  this  haply  does  he  worship  God,  and  for  this  pray  to  God, 
and  for  this  sigh  to  God,  that  all  these  things  may  last  even 
to  old  age.  And  if  God  should  say  to  him,  Lo !  I  make  thee 
immortal  in  these  things,  he  would  accept  it"  as  a  great  boon, 
and  in  the  exultation  of  his  joy  and  self- congratulation 
would  be  unable  to  contain  himself.  Not  so  doth  this  man 
wish,  who  hath  made  one  petition  of  the  Lord.  But  what 
doth  he  wish  }  To  contemplate  the  delight  of  the  Lord  all 
the  days  of  his  life.  And  on  the  contrary  the  other,  who  in 
this   way   and  for  this  reason  would  worship  the  Lord,  if 


God's  turning  away  from  us,  tlie  greatest  punishment.       203 

those  temporal  advantages  were  at  his  hand,  would  not  fear  Ver. 
th6  anger  of  his  Lord,  unless  lest  He  should  take  them  ^'  '■ 
awa}.  This  man  feareth  not  His  anger  on  this  account; 
since  he  hath  said  of  his  enemies,  That  they  may  eat  my  ver.  2, 
fiesh.  For  what  doth  he  fear  His  anger  ?  Lest  He  take 
away  that  which  he  hatli  loved.  Wliat  hath  he  loved  ?  Thy 
countenance.  Therefore  he  deems  this  to  be  the  anger  of 
the  Lord,  if  He  turn  away  His  countenance  from  him. 
(Ver.  9.)  Turn  not  aside  in  anger  from  Thy  servant.  He 
might  by  chance  be  answered  thus ;  "  Why  fearest  thou  lest 
He  should  turn  aside  from  thee  in  anger?  Rather  if  He  should 
turn  aside  from  thee  in  anger.  He  will  not  avenge  Himself 
on  thee:  if  thou  meet  Him  in  His  anger.  He  will  be  avenged 
on  thee.  Rather  then  desire  that  He  may  turn  aside  from 
thee  when  in  anger."  "  No,"  says  he ;  for  he  knows  what 
he  longs  for;  "  His  anger  is  nothing  else  than  the  turning 
away  of  His  countenance."  "  What  if  He  will  make  thee 
immortal  in  these  delights,  and  in  the  enjoyment  of  earthly 
gratifications  ?"  Such  a  lover  answers,  "  1  would  not  have  it; 
whatever  I  have  beside  Him  has  no  charms  for  me :  what- 
ever my  Lord  wovrld  give  me,  let  Him  take  away  all,  give 
me  Himself."  Tarn  not  aside  in  anger  from  Thy  servant. 
From  some  peradventure  He  doth  turn  aside,  not  in  anger ; 
as  from  certain  who  say  to  Him,  Turn  airay  Thy  face  fromTs.5\,9. 
my  sins.  When  He  turneth  away  His  face  from  thy  sins, 
He  doth  not  turn  aside  from  thee  in  anger.  Let  Him  then 
turn  away  His  face  from  thy  sins:  but  let  Him  not  turn 
away  His  face  from  thee. 

17.  Be  Thou  my  helper :  leave  me  not.  For,  lo,  I  am  in 
the  way,  I  have  made  the  one  petition  of  Thee,  to  dwell  in 
Thy  house  all  the  days  of  my  life,  to  contemplate  Thy 
delight,  and  be  protected  as  Thy  temple:  this  is  my  one 
petition  :  but  that  I  may  attain  unto  it,  I  am  in  the  way. 
Peradventure  Thou  wilt  say  unto  me,  "  Strive,  walk,  I  have 
given  thee  freewill;  thou  art  master  of  thine  own  will,  follow 
on  the  way,  seek  peace,  and  ensue  it;  turn  not  aside  from  Ps-  34, 
the  way,  abide  not  therein,  look  not  back ;  persevere  in 
walking,  for  he  that  shall  persevere  unto  the  end,  the  same  Mat. 24, 
shall  be  saved:'  Now  that  thou  hast  received  freewill,  thou 
dost  rely  as  it  were  on  the  power  of  walking :  rely  not  on 


204  God  andtheChnrch,  instead  of  Parents,  or  of  Satan  andBabylon. 

Psalm  thyself;  if  He  should  leave  thee,  thou  wilt  faint  in  the  very 
^J.yjJ-vvay,  thou  wilt  fall,  wilt  go  astray,  wilt  come  to  a  stand: 
say  then  to  Him,  Thou  hast  given  me  indeed  a  free  will,  but 
without  Thee  my  efforts  are  nothing:  Be  Thou  my  helper: 
leave  me  not;  neither  despise  me,  O  God  of  my  salvation. 
For  Thou  dost  help,  Who  formedst ;  Thou  dost  not  desert, 
Who  creatcdst. 

18.  Ver.  10.  For  my  father  and  my  mother  have  left  me. 
He  hath  made  himself  a  babe  unto  God :  he  hath  made 
Him  Father,  he  hath  made  Him  Mother.  He  is  Father,  in 
that  He  made,  in  that  He  calleth,  in  that  He  ordereth,  in 
that  He  ruleth  him :  Mother,  in  that  He  cherisheth,  in  that 
He  nourisheth  him,  in  that  He  suckleth,  in  that  He  beareth 
him.  My  father  and  my  mother  have  left  me:  hut  the  Lord 
hath  taken  me  up :  both  to  rule  me,  and  to  nourish  me. 
Mortal  parents  beget,  children  succeed,  mortals  to  other 
mortals;  and  for  this  were  they  born  who  might  succeed, 
that  those  who  begot  them  might  depart :  He  will  not  depart 
Who  created  me,  I  will  not  withdraw  from  Him.  My  father 
and  my  mother  have  left  me:  but  the  Lord  hath  taken  me 
up.  Beside  those  two  parents  also,  of  whose  flesh  we  were 
born,  the  man  the  father,  the  woman  the  mother,  as  Adam 
and  Eve  ;  besides  those  two  parents,  we  have  here  another 
father  and  another  mother,  or  rather  we  had.  The  father 
according  to  the  world  is  the  devil,  and  he  was  our  father 
when  we  were  unbelievers.  For  to  unbelievers  the  Lord 
John  8,  saith.  Ye  are  of  your  father  the  devil.  If  he  be  the  father  of 
tf*  „  all  the  ungodly,  who  worketh  iu  the  children  of  disobedience, 
2.  who  is  the  mother }     There  is  a  certain  city,  that  is  called 

Babylon ;  this  city  is  the  company  of  all  the  lost  from  the 
East  even  unto  the  West;  she  hath  a  kingdom  on  earth: 
after  this  city  a  certain*  state  is  named,  which  ye  now  see 
growing  old  and  waning.  This  was  our  first  mother,  in  this 
were  we  born.  We  have  known  another  father,  God ;  we 
have  left  the  devil.  For  how  dare  he  approach  those, 
whom  He,  Who  overcometh  all  things,  hath  taken  up .?  We 
Gal.  4,  have  known  another  mother,  the  heavenly  Jerusalem,  which 

"    He   means    the  Roman    empire,     of  Italy,  A.D.  406,  and  the  capture  of 
which  was  now  as  it  were  waxing  okl,     tlie  city,  A.D.  410.     Ben. 
and  failing,  from  the  time  of  the  wasting 


Demons  not  to  he  worshipped  even  for  temporal  blessings.     205 

is  the  holy  Church,  a  portion  whereof  is  a  pilgrim  on  earth:    Ver. 
we  have  left  Babylon.     My  father  and  my  mother  have  left 


me:  they  have  nothing  now  to  give  me;  since  even  when 
they  seemed  to  give  to  me,  it  was  Thou  Who  gavest,  and 
I  set  it  down  to  them. 

19.  For  by  whom,  even  with  respect  to  this  world,  is  aught 
given  to  man,  but  by  God  ?  Or  what  is  taken  away  from 
man,  except  He  order,  or  permit,  Who  gave  it?  But  vain 
men  imagine,  that  those  spirits ',  whom  they  adoi*e,  give  it :  ^  ds- 
and  sometimes  they  say  to  themselves,  God  is  necessary  for 
life  eternal,  for  that  spiritual  life ;  but  these  powers  ought  to 
be  worshipped  by  us  for  these  temporal  things.  O  the  folly 
of  mankind  1  thou  hast  more  love  for  those  things  for  which 
thou  wouldest  worship  them  :  in  good  truth,  thou  hast  more 
mind  to  worship  them,  or,  not  to  say  more,  at  least  as  much. 
But  God  will  not  be  worshipped  together  with  them,  not 
even  though  He  be  worshipped  much  more,  and  they  much 
less.  What  then,  thou  wilt  say,  are  they  not  necessary  too 
for  these  things?  No.  But  we  have  reason  to  fear,  lest 
they  do  one  harm  in  their  anger.  No  harm  will  they  do, 
unless  He  permit.  They  have  always  the  wish  to  do  harm, 
nor,  if  they  be  appeased,  or  if  they  be  entreated,  do  they 
cease  to  wish  to  do  harm.  For  this  is  a  property  of  their 
malevolence.  Therefore  what  wilt  thou  gain  by  worshipping 
them,  save  that  thou  wilt  offend  Him,  by  offending  Whom 
thou  wilt  be  given  over  into  their  power,  that  they  who  could 
do  nothing  to  thee  when  He  is  favourable,  may  do  what  they 
will  when  He  is  angry?  And  that  thou  mayest  know,  who- 
soever thou  art  who  thinkest  so,  how  vainly  thou  dost  worship 
them,  as  if  for  temporal  benefits:  of  all  that  worship  Neptune 
have  none  suffered  shipwreck?  or  of  all  who  blaspheme 
Neptune  have  none  arrived  in  port  ?  Have  all  the  women 
who  worship  Juno  had  a  good  delivery  ?  or  all  who  blas- 
pheme Juno  a  bad  delivery  ?  From  this,  beloved  brethren, 
ye  may  understand  the  folly  of  those  men  who  will  worship 
them  even  for  these  temporal  things.  For  if  for  these 
temporal  things  they  ought  to  be  worshipped,  their  wor- 
shippers alone  would  abound  in  all  temporal  blessings. 
And  indeed  if  this  were  the  case,  we  ought  to  avoid  such 
gifts,  and  make  one  petition  of  the  Lord.     To  this  must  be 


206  A  Law  desirable  to  those  toho  have  GocTs  help. 

Psalm  added,  that  it  is  He  Who  cjiveth  even  these  thinos,  Who  is 

XXVII  .  . 

gxp.iL  offended  when  these  spirits  are  worshi])ped.     Therefore  let 

our  father  and  our  mother  leave  us ;  let  the  devil  leave  us, 

the  city  Babylon  leave  us:  let  the  Lord  take  us  up  to  console 

us  with  things  temporal,  and  to  bless  us  with  things  eternal. 

For  my  father  and  my  mother  have  left  me:  hut  the  Lord 

hath  taken  me  tip. 

20.  Now  then  he  hath  been  taken  up  by  the  Lord,  having 

abandoned  that  city,  and  its  ruler  the  devil,  for  the  devil  is 

the  ruler  of  the  ungodly,  the   ruler  of  the  world,  of  this 

darkness.    What  darkness  ?     Sinners,  unbelievers.     Whence 

Eph.  5,  jjie  Apostle  saith  to  them  that  now  believe.  Ye  icere  Home- 
times  darkness,  hut  now  light  in  the  Lord.  Being  then  now 
taken  up  by  Him,  what  say  we.?  (Ver.  II.)  Appoint  me  a 
lata,  O  Lord,  in  Thy  way.  Hast  thou  dared  to  ask  for  a 
law?  What  if  He  should  say  to  thee,  "  Thou  shalt  fulfil  the 
law }  if  I  give  a  law,  thou  shalt  fulfil  it .?"  He  would  not 
dare  ask  it,  unless  he  said  first,  But  the  Lord  hath  taken  me 
up.  He  would  not  dare  ask  it,  unless  he  said  first.  Be  Thou 
my  helper.  Therefore  if  Thou  helpest,  if  Thou  takest  me  up, 
give  me  a  law.  Appoint  me,  O  Lord,  a  law  in  Thy  nay. 
Therefore,  appoint  me  a  law  in  Thy  Christ.     For  the  Way 

Johnl4,  Himself  hath  spoken  unto  us,  and  said,  /  am  the  Way,  the 
Truth,  and  the  Life.     A  law  '\\\  Christ,  is  a  law  with  mercy. 

Prov,     This  is  the  Wisdom,  of  Which  it  is  written,  She  carrieth  law 


31,26. 


and  mercy  in  her  tongue.  And  if  thou  shalt  commit  any 
offence  in  the  law,  He  Who  shed  His  Blood  for  thee, 
pardons  thee  on  confession :  only  forsake  not  thou  the  way, 
say  unto  Him,  Be  Thou  my  upholder,  and  direct  me  in  the 
right  path,  because  of  mine  enemies.  Give  me  a  law,  but 
take  not  mercy  away :  as  he  said  in  another  Psalm,  For  He 
tvillgive  mercy,  Who  hath  given  a  law  "'.  Therefore,  Appoint 
me  a  law,  O  Lord,  in  Thy  way:  this  refers  to  the  precept: 
what  refers  to  mercy  ?  And  direct  me,  saith  he,  in  the  right 
path,  because  of  mine  enemies. 

21,  Ver.  12.  Deliver  me  not  up  unto  the  souls  of  them  that 
trouble  me :  that  is,  let  me  not  consent  to  them  that  trouble 
me.  For  if  thou  shalt  consent  to  him  that  troubleth  thee, 
unto  his  soul,  he  will  not,  so  to  say,  devour  thy  flesh,  but  by 

"^  Ps.  84,  6.     Ka<  ya^  tuXeyicts  ^ugii  o  vofithruv.   LXX. 


Tlie  Psalmist  prays  not  to  he  left,  in  sonl^  to  Iiis  enemies'  loill.  207 

a  perverted  will  he  will  eat  up  thy  soul.  Deliver  me  not  up  Ver. 
unto  the  souls  of  them  that  trouble  me.  Deliver  me,  if  it  i^ii^ 
please  Thee,  into  the  hands  of  them  that  trouble  me.  For 
this  Martyrs  have  said  to  Him,  and  He  hath  delivered  His 
own  into  the  hands  of  them  that  trouble  them.  But  what 
hath  He  delivered  ?  The  flesh.  Which  is  meant  in  the 
book  of  Job,  The  earth  hath  been  delivered  into  the  hands  3 oh  Q, 
of  the  wicked;  the  flesh  hath  been  delivered  into  the  hands  ^^* 
of  the  persecutor.  Deliver  me  not  up,  not  my  flesh,  but  me. 
I  speak  unto  Thee  as  a  soul,  as  mind  I  speak  unto  Thee : 
I  do  not  say,  Deliver  not  up  my  flesh  into  the  hands  of  them 
that  trouble  mc  ;  but.  Deliver  me  not  up  unto  the  souls 
of  them  that  trouble  me.  And  how  are  men  delivered  up 
unto  the  souls  of  them  that  trouble  them  ?  For  unrighteous 
witnesses  have  risen  up  against  me.  Now,  for  that  there  are 
unrighteous  witnesses,  and  they  speak  much  evil  against  me, 
and  in  many  things  defame  me,  if  I  shall  have  been  delivered 
up  unto  their  souls,  I  also  shall  lie,  and  shall  be  their  com- 
panion, not  a  partaker  of  Thy  truth,  but  a  partaker  with 
them  in  a  lie  against  Thee  :  Unrighteous  witnesses  have 
risen  up  against  me  ;  and  iniquity  hath  lied  unto  itself: 
unto  itself,  and  not  unto  me  :  unto  itself  let  it  ever  lie,  but 
let  it  not  lie  unto  me.  If  Thou  shalt  have  delivered  me  up 
unto  the  souls  of  them  that  trouble  me,  that  is,  if  I  shall  have 
consented  to  their  wishes;  nowwillnotiniquity  already  have  lied 
unto  itself,  but  unto  me  also:  whereas  if  tliey  exercise  against 
me  all  the  violence  they  wish,  and  endeavour  to  hinder  my 
free  course,  and  notwithstanding  Thou  give  me  not  over  unto 
their  souls  :  by  not  consenting  to  their  wishes,  I  shall  abide 
and  continue  in  Thy  truth,  and  iniquity  will  lie  not  unto  me, 
but  unto  itself. 

22.  He  returns  to  that  one  petition  after  these  dangers, 
after  toils,  after  difficulties,  amid  the  hands  of  them  that 
persecute  and  trouble  him,  <jasping,  panting,  travailing,  yet 
stedfast,  and  assured  while  He  upholdeth,  helpetli,  guideth, 
rulelh  ;  yet,  after  that  going  about  and  rejoicing,  in  joy 
exulting,  in  travails  groaning,  he  sighed  at  last,  and  said, 
(ver.  13.)  I  believe  to  see  the  good  things  of  the  Lord  in.  the 
land  of  the  living.  O  the  good  things  of  the  Lord,  sweet, 
immortal,  incomparable,  eternal,  unchangeable  !    And  when 


208      True  good  in  the  earth  of  the  living.  Manly  endurance. 

Psalm  shall  I  see  vou,  ye  good  things  of  the  Lord  ?    I  believe  to 

Exp.ii.'see  you,  but  not  in  the  earth  of  the  dying.  /  believe  to  see 
the  good  things  of  the  Lord  in  the  earth  of  the  living.  The 
Lord  shall  deliver  me  from  the  earth  of  the  dying,  Who  for 
my  sake  vouchsafed  to  take  upon  Himself  the  earth  of  the 
dying,  and  to  die  amid  the  hands  of  the  dying  :  the  Lord 
shall  deliver  me  from  the  earth  of  the  dying  :  /  believe 
to  see  the  good  things  of  the  Lord  in  the  earth  of  the  living. 
Panting  he  spoke,  travailing  he  spoke,  he  spoke  in  peril 
amid  a  mighty  crowd  of  temptations  :  but  yet  wholly  de- 
pending on  His  mercy,  to  Whom  he  said,  Appoint  me  a 
law,  O  Lord. 

23.  And  what  doth  He  say,  Who  hath  appointed  him  a 
law  ?  Let  us  hear  the  Voice  of  the  Lord  too  exhorting  us 
from  on  high,  consoling  us ;  His  Voice  Whom  we  have  for 
father  and  mother,  who  have  left  us:  let  us  hear  His  Voice. 
For  He  hath  heard  our  groans,  He  hath  seen  our  deep  sighs, 
He  hath  beheld  our  longing ;  and  our  one  petition,  the  one 
request  through  Christ  our  Advocate  hath  He  gladly  received; 
and  until  we  accomplish  this  pilgrimage,  during  which  He 
will  defer,  not  take  away,  what  He  hath  promised.  He  hath 
said  unto  us.  Wait  on  the  Lord.  Thou  wilt  not  wait  on  a 
false  one,  not  on  one  that  can  be  deceived,  not  on  one  that 
will  not  find  what  to  give.  The  Almighty  hath  promised, 
the  Sure  One  hath  promised,  the  True  hath  promised.  Wait 
on  the  Lord,  quit  thyself  like  a  man.     Faint  not :  be  not  of 

Ecclus.  them  to  whom  it  is  said.  Woe  unto  them  that  have  lost 
'  '  endurance.  Wait  on  the  Lord,  is  said  to  us  all,  and  to  one 
Man  is  it  said.  We  are  one  Man  in  Christ,  we  are  the  Body 
of  Christ,  who  have  that  one  longing,  who  make  that  one 
petition,  who  in  those  days  of  our  evils  groan,  who  believe  to 
see  the  good  things  of  the  Lord  in  the  earth  of  the  living; 
to  us  all  who  are  one  in  One  it  is  said,  (ver.  14.)  Wait  on  the 
Lord,  quit  thyself  like  a  man  ;  and  let  thy  heart  be  strong, 
yea,  wait  on  the  Lord.  What  else  saith  He  to  thee,  than 
repeat  what  thou  hast  heard?  Wait  on  the  Lord,  quit  thyself 
like  a  ma)i.  Therefore  he  who  hath  lost  endurance,  hath 
become  effeminate,  hath  lost  vigour.     Let  men,  let  women. 

Gal.  3,  listen  to  this  ;  for  in  the  one  man  is  man  and  woman.     Such 

28. 

an  one  in  Christ  is  neither  male,  nor  female.      Wait  on  the 


The  Marty  Christ,  desires  not  to  he  as  His  enemies  shall  be.  209 

Lord,  quit  thyself  like  a  man  ;  let  thy  heart  he  strong,  yea,   Ver. 
wait   on    the  Lord.     Bj  waiting  on    the    Lord    thou    shalt     ~  ' 
possess  Him,  thou  shalt  possess  Him  on  Whom  thou  shalt 
wait.      Long  for  somewhat  else,  if  thou  canst   find   aught 
greater,  better,  sweeter. 


PSALM  XXVHL  Lat. 

xxvn. 

Of  David  himself  . 

1.  It  is  the  Voice  of  the  Mediator  Himself,  strong  of  hand 
in  the  conflict  of  the  Passion.  Now  what  He  seems  to  wish 
for  against  His  enemies,  is  not  the  wish  of  malevolence,  but 

the  declaration  of  their  punishment;    as  in  the  Gospel,  withMat.ii, 
the  cities,  in  which  though  He  had  performed  miracles,  yet    ~ 
they  had  not  believed  on  Him,  He  doth  not  wish  in  any  evil 
will  what  He  saith,  but  predicteth  what  is  impending  over 
them. 

2.  Ver.  L  Unto  Thee,  O  Lord,  have  I  cried;  My  God,  he 
not  silent  from  me.  Unto  Thee,  O  Lord,  have  I  cried  ;  My 
God,  separate  not  the  unity  of  Thy  Word  from  that  which  as 
Man  I  am.  Lest  at  any  time  Thou  he  silent  from  me:  and 
L  shall  he  like  them  that  go  down  into  the  pit.  For  from 
this,  that  the  Eternity  of  Thy  Word  ceaselh  not  to  unite 
Itself  to  Me,  it  comes  that  I  am  not  such  a  man  as  the  rest  oi" 
men,  who  are  born  into  the  deep  misery  of  this  world :  where, 
as  if  Thou,  art  silent,  Thy  Word  is  not  recognised.  (Ver.  2.) 
Hear,  O  Lord,,  *he  voice  of  my  supplication,  rvhilst  I  pray 
unto  Thee,  whilst  I  hold  up  my  hands  to  Thy  holy  temple. 
Whilst  I  am  crucified  for  their  salvation,  who  on  believing 
become  Thy  holy  temple. 

3.  Ver.  3.  Draw  not  My  Soul  away  with  sinners,  and 
destroy  me  not  ivith  them  that  work  iniquity,  with  them  that 
speak  peace  with  their  neighbours.    With  them  that  say  unto 

Me,  We  know  that  Thou  art  a  Blaster  come  from  God.     Bttt  John  3, 
evil  in  their  hearts.     But  they  speak  evil  in  their  hearts. 

4.  Ver.  4.  Give  unto  them  according  to  their  ivorks.  Give 

unto  them  according  to  their  works,  for  this  is  just,     ^i^d^^lll^^. 
according  to  the  malice  of  their  affections  \     For  aiming  atnum,' 

'  aims.' 
P 


210       Judgments  foretold.     God  the  Helper  of  His  people. 

Psalm  evil,  ihey  cannot  discover  good.     According  to  the  works  of 

'■  their  hands  give  Thou  unto  them.     Although  what  they  have 

done  may  avail  for  salvation  to  others,  yet  give  Thou  unto 
them  according  to  the  works  of  their  wills.  Pay  them  their 
recomjjense.  Because,  for  the  trutli  which  they  heard,  they 
wished  to  recompense  deceit;  let  their  own  deceit  deceive 
them. 

5.  Ver.  5.  For  they  have  not  had  understanding  in  the 
works  of  the  Lord.  And  whence  is  it  clear  that  this  hath 
befallen  them  .?  From  this  forsooth,  for  Ihey  have  not  had 
understanding  in  the  works  of  the  Lord.  This  very  thing,  in 
truth,  hath  been,  even  now,  their  recompense,  that  in  Him 
Whom  they  tempted  with  malicious  intent  as  a  Man,  they  should 
not  recognise  God,  with  what  design  the  Father  sent  Him  in 
the  Flesh.  And  the  works  of  His  hands.  Nor  be  moved  by 
those  visible  works,  which  are  laid  out  before  their  very  eyes. 
Thou  shah  destroy  them,  and  not  build  them  up.  Let  them 
do  Me  no  hurt,  nay,  nor  again  in  their  endeavour  to  raise 
engines  against  My  Church,  let  them  aught  avail. 

6.  Ver.  6.  Blessed  be  the  Lord,  for  He  hath  heard  the 
voice  of  My  2J'rayer. 

7.  Ver.  7.  The  Lord  My  Helper  and  My  Protector.  The 
Lord  helping  Me  in  so  great  sufferings,  and  protecting  Me 
with  immortality  in  My  resurrection,  la  Him  hath  My 
Heart  trusted,  and  L  have  been  helped.     And  My  Flesh  hath 

flourished  again:  that  is,  and  My  Flesh  hath  risen  again. 
And  of  my  will  Lwill  confess  unto  Hitn.  Wherefore,  the  fear 
of  death  being  now  destroyed,  not  by  the  necessity  of  fear 
under  the  Law,  but  with  a  free  will  Muth  the  Law,  shall  they 
who  believe  on  Me,  confess  unto  Him  ;  and  because  I  am  in 
them,  I  will  confess. 

8.  Ver.  8.  The  Lord  is  the  strength  of  His  people.     Not 
liom.      that  people  ignorant  of  the  righteousness  of  God,  and  willing 

'  '  to  establish  their  own.  For  they  thought  not  themselves 
strong  in  themselves:  for  the  Lord  is  the  strength  of  His 
people,  struggling  in  this  life's  difficulties  with  the  devil. 
And  the  protector  of  the  salvation  of  His  Christ.  That, 
having  saved  them  by  His  Christ,  after  the  strength  of  war. 
He  may  protect  them  at  the  last  with  the  immortality  of 
peace. 


God  glorified  in  the  dhurch.    Effects  of  His  Voice.        211 

9.  Ver.  9.  Save  Thy  people,  and  bless  Thine  inheritance.  Ver. 
I  intercede  therefore,  after  JNIy  Flesh  hath  flourished  again, 


because  Thou  hast  said,  Desire  of  Me,  and  I  will  give  Thee  ^^.2, 8. 
the  heathen  for   Thine  inheritance,  Save  Thy  people,  mid 
bless  Thine  inheritance :  for  all  Mine  are  Thine.     And  y?</e  Jo^nir, 
them,  and  set  them  up  even  for  ever.     And  rule  them  in  this 
temporal  life,  and  raise  them  from  hence  into  life  eternal. 


PSALM  XXIX.  Lat. 

XXVIII. 
A  Psalm  of  David  himself,  of  the  consiivunation  of  the  tabernacle. 

1.  A  Psalm  of  the  Mediator  Himself,  strong  of  hand,  of 
the  perfection  of  the  Church  in  this  world,  where  she  wars  in 
time  against  the  devil. 

2.  The  Prophet  speaks,  (ver.    1.)    Bring  unto  the  Lord, 
O  ye  Sons  of  God,  bring  unto  the  Lord  the  young  of  rams. 
Bring  unto  the  Lord  yourselves,  whom  the   Apostles,  the 
leaders  of  the  flocks,  have  begotten  by  the  Gospel.    (Ver.  2.)  i  Cor. 
Bring  unto  the  Lord  glory  and  honour.     By  your  works  let 

the  Lord  be  glorified  and  honoured.  Bring  unto  the  Lord 
glory  to  His  name.  Let  Him  be  made  known  gloriously 
throughout  the  world.  Worship  the  Lord  in  His  holy  court. 
Worship  the  Lord  in  your  heart  enlarged  and  sanctified. 
For  ye  are  His  regal  holy  habitation. 

3.  Ver.  3.  The  Voice  of  the  Lord  is  upon  the  waters.  The 
Voice  of  Christ  is  upon  the  peoples.  The  God  of  majesty 
hath  thundered.  The  God  of  majesty,  from  the  cloud  of  the 
flesh,  hath  awfully  preached  repentance.  The  Lord  is  upon 
many  waters.  Tlie  Loi-d  Jesus  Himself,  after  that  He  sent 
forth  His  Voice  upon  the  peoples,  and  struck  them  with  awe, 
converted  them  to  Himself,  and  dwelt  in  them. 

4.  Ver.  4.  The  Voice  of  the  Lord  is  in  power.  The  Voice 
of  the  Lord  now  in  them  themselves,  making  them  powerful. 
The  Voice  of  the  Lord  is  in  great  might.  The  Voice  of  the 
Lord  working  great  things  in  them. 

5.  Ver.  5.  The  Voice  of  the  Lord  breaking  the  cedars. 
The  Voice  of  the  Lord  humbling  the  proud  in  brokenness  of 

p2 


212  Voice  of  God  breaks  pride  and  malice^  and  strengthens  His  oicn. 

Psalm  heart.     The  Lord  shall  break  the  cedars  of  Libanus.     The 

?^^^^'  Lord  by  repentance  shall  break  them  that  are  lifted  on  high 

by  the  splendour  of  earthly  nobility,  when  to  confound  them 

iCor.  i.He  shall  liave  chosen  the  base  things  of  this  ivorld,  in  the 

28  .  . 

which  to  display  His  Divinity. 

6.  Ver.  6.  And  shall  bruise  them  as  the  calf  of  Libanus. 
And  when  their  proud  exaltation  hath  been  cut  off,  He  will 
lay  them  low  after  tlie  imitation  of  His  Own  humility,  Who 

Is.53,7.1ike  a  calf  was  led  to  slaughter  by  the  nobility  of  this  world. 

Vs.  2,2.  For  the  kings  of  the  earth  stood  up ^  and  the  riders  agreed 
together  against  the  Lord,  and  against  His  Christ.  And  the 
Beloved  is  as  the  young  of  the  unicorns.     For  even  He  the 

Phil,  2,  Beloved,  and  the  Only  One  of  the  Father,  emptied  Himself 
of  His  glory  ;  and  was  made  man,  like  a  child  of  the  Jews, 

Eom.  that  were  ignorant  of  God''s  righteousness,  and  proudly  boast- 
'    '     ing  of  their  own  righteousness  as  peculiarly  theirs. 

7.  Ver.  7.  The  Voice  of  the  Lord  cutting  short  the  Jiame  of 
fire.  The  Voice  of  the  Lord,  without  any  harm  to  Himself, 
passing  through  all  the  excited  ardour  of  them  that  persecute 
Him,  or  dividing   the   furious   rage   of  His  persecutors,  so 

John  7,  that  some  should  say,  Is  not  this  haply  the  very  Christ ; 
others,  Nay;  but  He  deceiveth  the  people :  and  so  cutting 
short  their  mad  tumult,  as  to  pass  some  over  into  His  love, 
and  leave  others  in  their  malice. 

8.  Ver.  8.  The  Voice  of  the  Lord  moving  the  ivilderness. 
The  Voice  of  the  Lord  moving  to  the  faith  the  Gentiles  once 

Eph.  2,  without  hope,  and  without  Qodin  the  world;  where  no  prophet, 
no  preacher  of  God's  word,  as  it  were,  no  man  had  dwelt. 
And,  the  Lord  tvill  more  the  desert  of  Cades.  And  then  the 
Lord  will  cause  the  holy  word  of  His  Scriptures  to  be  fully 
known,  which  was  abandoned  by  the  Jews  who  understood  it 
not. 

9.  Ver.  9.  The  Voice  of  the  Lord  perfecting  the  stags.  For 
the  Voice  of  the  Lord  hath  first  perfected  them  that  overcame 
and  repelled  the  envenomed  tongues ".  And  will  reveal  the 
u-oods.  And  then  will  He  reveal  to  tliem  tlie  darknesses  of 
the  Divine  books,  and  the  shadowy  depths  of  the  mysteries, 
where  they  may  feed  with  freedom.     And  in  His  temple  doth 

"^  Plin.  Hist.  Nat.  viii.  .32.  and  xxviii.     their  holes  with  their  breath,  and  kill  and 
9.  says,  that  they  bring  serpents  out  of    eat  them.    See  S.  Greg.  Mor.  xxx.  36. 


The  Lord  in  the  Tent  now,  in  the  House  hereafter.       213 

every  man  speak  of  His  glory.  And  in  His  Cluu-ch  all  born  Ver. 
again  to  an  eternal  hope  praise  God,  each  for  His  own  gift,  ^^'  ^^' 
which  He  hatli  received  from  the  Holy  Spirit. 

10.  Ver.  10.  llie  Lord  inhahiteth  the  deluge.  The  Lord 
therefore  first  inhabiteth  the  deluge  of  this  world  in  His 
Saints,  kept  safely  in  the  Church,  as  in  the  ark.  And  the 
Lord  shall  sit  a  King  for  ever.  And  afterward.  He  will  sit 
reigning  in  them  for  ever. 

11.  Ver.  11.    TJie  Lord  ivill  give  strength  to  His  people. 
For  the  Lord  will  give  strength  to  His  people  fighting  against 
the  storms  and  whirlwinds  of  this  world,  for  peace  in  this 
world  He  liath  not  promised  them.      The  Lord  will  bless  His  JohnlG, 
people   in    peace.      And    the    same    Lord   will    bless    His     ' 
people,  affording  them  peace  in  Himself;  for,  saith  He,  My  JohaU, 
peace  I  give  unto  you,  My  peace  L  leave  with  you. 


T  at 

PSALM  XXX.  XXIX. 


FIRST  EXPOSITION. 

To  (he  end,  the  Psalm  of  the  Canticle  of  the  Dedication  of  the  House,  of 
David  himself. 

1 .  To  the  end,  a  Psalm  of  the  joy  of  the  Resnrrection,  and 
the  change,  the  renewing  of  the  body  to  an  immortal  state, 
and  not  only  of  the  Lord,  but  also  of  the  whole  Church. 
For  in  the  former  Psalm  the  tabernacle  was  finished,  wherein 
we  dwell  in  the  time  of  war:  but  now  the  house  is  dedicated, 
which  will  abide  in  peace  everlasting. 

2.  It  is  then  whole  Christ  Who  speaketh.  (Ver.  1.)  L  idll 
exalt  Thee,  O  Lord,  for  Thou  hast  taken  Me  np.  I  will  praise 
Thy  liigh  Majesty,  O  Lord,  for  Thou  hast  taken  Me  up. 
Thou  hast  not  made  Mine  enemies  to  rejoice  over  Me.  And 
those,  who  have  so  often  endeavoured  to  oppress  Me  with 
various  persecutions  throughout  the  world,  Thou  hast  not 
made  to  rejoice  over  Me. 

3.  Ver.  2.  O  Lord,  My  God,  L  have  cried  nnto  Thee,  and 
Thou  hast  healed  Me.     O  Lord,  My  God,  I  have  cried  unto 


'Hi      Praise  to  God  in  prophecy  of  resurrection  and  revival. 

Thee,  and  I 
ExpfY.by  mortality. 


^^^  Thee,  and  I  no  longer  bear  about  a  body  enfeebled  and  sick 


d.  Ver.  3.  0  Lord,  Thou  hast  hrovght  hack  My  Soul  from 
hell,  aud  Thou  hast  saved  Me  from  ihem  that  go  doivn  into 
the  pit.  Thou  hast  saved  Me  from  the  condition  of  profound 
darliness,  and  the  lowest  slough  of  conniptible  flesh. 

5.  Ver.  4.  Sing  to  the  Lord,  O  ye  saints  of  His.  The 
prophet  seeing  these  future  things,  rejoiceth,  and  saith,  Sing 
to  the  Lmd,  0  ye  saints  of  His.  And  make  confession  of  the 
remembrance  of  His  holiness.  And  make  confession  to  Him, 
that  He  hath  not  forgotten  the  sanctification,  wherewith  He 
hath  sanctified  you,  although  all  this  intermediate  period  be- 
long to  your  desires. 

6.  Ver.  5.  For  in.  His  indignation  is  wrath.  For  He 
hath  avenged  against  you  the  first  sin,  for  which  you  have 
paid  by  death.  And  life  in  His  will  And  life  eternal, 
whereunto  you  could  not  return  by  any  strength  of  your  own, 
hath  He  given,  because  He  so  would.  In  the  evening  weep- 
ing uill  tarry.  Evening  began,  when  the  light  of  wisdom 
withdrew  from  sinful  man,  when  he  was  condemned  to  death: 
from  this  evening  weeping  will  tarry,  as  long  as  God's  people 
are,  amid  labours  and  temptations,  awaiting  the  day  of  the 
Lord.  And  exullation  in  the  morning.  Even  to  the  morn- 
ing, when  there  will  bo  the  exultation  of  the  resurrection, 
which  hath  shone  forth  by  anticipation  in  the  morning 
resurrection  of  the  Lord. 

7.  Ver.  6.  But  L  said  in  my  abundance,  L  shall  not  be 
moved  for  ever.  But  I,  that  people  which  was  speaking 
from  the  first,  said  in  mine  abundance,  suffering  now  no 
more  any  want,  L  shall  not  be  moved  for  ever. 

8.  Ver.  7.  0  Lord,  in  Thy  /rill  Thou  hast  afforded  strength 
tinfo  my  beaut ij.  But  that  this  my  abundance,  O  Lord,  is 
not  of  myself,  but  that  in  Thy  will  Thou  hast  afforded 
strength  unlo  my  beauty,  I  have  learnt  from  this,  Thou 
turnedst  an:ay  Thy  Face  from  me,  and  I  became  troubled; 
for  Thou  hast  sometimes  turned  away  Thy  Face  from  the 
sinner,  and  I  became  troubled,  when  the  illumination  of  Thy 
knowledge  withdrew  from  me. 

9.  Ver.  8.  Unto  Thee,  O  Lord,  will  I  cry,  and  nnto  my 
God  uill  L  pray.     And  bringing  to  mind  that  time  of  my 


The  Church  saved  from  sin,  sorroiv,  and  fear.         215 

trouble  and   misery,  and  as  it  were    established  therein,  I   Ver. 
hear  the  voice  of  Thy  First-Begotten,  my  Head,  about  to  die  ^~\^' 
for  me,  and  saying,  U/ito  Thee,  O  Lord,  tcill  I  cry,  and  unto 
My  God  will  I  pray. 

10.  Ver,  9.  IVhat  jxrojit  is  there  in  My  blood,  whilst  I  go 
down  to  corrupfion  ?  VMiat  profit  is  tliere  in  the  shedding  of 
My  blood,  whilst  I  go  down  to  corruption  ?  Shall  dust  confess 
unto  Thee?  For  if  I  shall  not  rise  immediately,  and  My  body 
shall  become  corrupt,  sJiall  dust  confess  unto  Tltee?  that  is, 
the  crowd  of  the  ungodly,  whom  I  shall  justify  by  My 
resurrection?  Or  declare  Thy  trutli?  Or  for  the  salvation  of 
the  rest  declare  Thy  truth  ? 

11.  Ver.  10.  The  Lord  hath  heard,  and  had  mercy  on  Me, 

the  Lord  hath  become  My  helper.     Nor  did  He  suffer  His  Ps.  16, 
holy  One  to  see  corruption. 

12.  Ver.  11.    Thou  hast   turned  My  mourning  into  joy 
to  Me.     Whom  I,  the  Church,  having  received,  the  First- 
Begotten  from  the  dead,  now  in  the   dedication   of  Thine  Rev.  i, 
house,  say.  Thou  hast  turned  my  mourning  into  joy  to  me.^' 
Thou  hast  put  off  my  sackcloth,  and  girded  me  with  glad- 
ness.    Thou  hast  torn  off'  the  veil  of  my  sins,  the  sadness  of 

my  mortality  ;  and  hast  girded  me  with  the  first  robe,  with 
immortal  gladness. 

13.  Ver.  12.  That  my  glory  should  sing  unto  Thee,  and  I 
should  not  be  pricked.  That  now,  not  my  humiliation,  but 
my  glory  should  not  lament,  but  should  sing  unto  Thee,  for 
that  now  out  of  humiliation  Thou  hast  exalted  me ;  and  that 
I  should  not  be  pricked  with  the  consciousness  of  sin,  with 
the  fear  of  death,  with  the  fear  of  judgment.  0  Lord,  my 
God,  L  will  confess  unto  Thee  for  ever.  And  this  is  ray 
glory,  O  Lord,  my  God,  that  I  should  confess  unto  Thee  for 
ever,  that  I  have  nothing  of  myself,  but  that  all  my  good  is  i  Cor. 
of  Thee,  Who  art  God,  All  in  all.  ^^'  28. 

PSALM  XXX. 

SECOND  EXPOSITION. 

1.  This  truly  have  we  sung:  (ver.  1.)  /  will  magnify 
Thee,  O  Lord,  for  Thou  hast  taken  me  up,  and  hast  not 


216  Christ  prayed  as  Man,  not  in  His  Godhead. 

Psalm  made  mine  enemies  to  rejoice  over  me.     If  we  shall  know 
XXX. 
Exp.ll.  ^'"0"^^  the  holy  Scriptures  who  our  enemies  are,  we  recognise 

the  truth  of  this  Canticle :    but  if  the  wisdom  of  the  flesh 

Eph.  6,  deceive  us,  so  that  we  recognise  not  against  whom  our 
ivresilimj  is,  in  the  very  commencement  of  this  Psalm  we 
find  a  difficulty,  which  we  cannot  solve.  For  whose  voice 
do  we  suppose  his  to  be,  who  praiseth  God,  and  giveth 
thanks,  and  rejoiceth,  and  saith,  /  will  magnify  Thee,  O 
Lord, /or  Thou  hast  taken  me  up,  and  hast  not  made  mine 
enemies  to  rejoice  over  me  ?  First  let  us  consider  the  Lord 
Himself,  Who  in  that  He  vouchsafed  to  be  Man,  could  by  a 
prophecy  going  before  apply  these  words  not  unsuitably  to 
Himself.  For  wherein  He  was  Man,  therein  also  was  He 
weak :  wherein  weak,  therein  also  praying.  For  as  we  have 
just  now  heard,  when  the  Gospel  was  being  read,  how  He 
even  retired  into  the  desert  from  His  disciples,  whither  they 
followed  and  found  Him :    but  He  retiring  thither  prayed, 

^^""^  ''and  it  was  said  by  His  disciples  who  found  Him,  Men  seek 
Thee.     But  He  answered,  Let  us  go  to  other  places  and 

telfa"  villages^  also  to  preach;  for  therefore  have  I  come.  If  thou 
dost  consider  the  Divinity  of  our  Lord  Jesus  Christ,  Who  is 
it  that  prays  ?  to  Whom  doth  He  pray  ?  why  doth  He  pray  ? 
doth  God  pray  ?  doth  He  pray  to  One  Equal  to  Him  ?  But 
what  occasion  for  prayer  hath  the  ever  Blessed,  the  ever 
Almighty,  the  ever  Unchangeable,  the  Eternal  and  Coeternal 
with  the  Father?  Regarding  then  what  Himself  hath  thun- 
dered forth   by  John,  as   (so  to   say)   by   a   cloud  of  His, 

John  1,  saying,  In  the  beginning  was  the  Word,  and  the  Word  was 
with  God,  and  the  Word  was  God;  the  Same  was  in  the 
beginning  ivith,  God:  all  things  iiere  made  by  Him,  and 
without  Him  ivas  not  any  thing  made:  what  was  made  in 
Him  is  Life,  and  the  Life  was  the  Light  of  men,  and  the 
Light  sliinelh  in  darkness,  and  the  darkness  comprehended 
it  not.  Reading  thus  far  we  find  no  prayer,  nor  cause  for 
praying,  no  occasion  for  praying,  no  disposition  for  praying. 

John  1,  ]j^^^  j,-j^gg  j^g  g^j^l_j  ^  Yiii\c  aft<;rwards,  And  the  Word  was 
madejiesh,  and  dwelt  in  ns,  thou  hast  the  Ma^jesty  to  which 
to  pray,  thou  hast  the  Humanity  to  pray  for  thee.  For  it  was 
said  by  the  Apostle,  even  after  the  resurrection  of  our  Lord 

Rom.s,J^^^^^  Christ;    Who  sitteth,  saith  he,  at  the  right  hand  of 


The  Word  made  Flesh.    Mediator  hetioeen  God  and  men.    0]7 

God,  Who  also  maketh  intercession  for  its.     Why  doth  He   Ver. 
make  intercession  for  us  ?     Because  He  vouchsafed  to  be  a      ^- 
Mediator.     What  is  it  to  be  a  3Tediator  between  God  and  iTim.2, 
men?    Not  between  the  Father  and  men,  but  between  God^* 
and  men.     What  is  God.?     Father,  Son,  and  Holy  Ghost. 
What  are  men  }    Sinners,  ungodly,  mortals.     Between  that 
Trinity,  and  the  weakness  and  wickedness  of  men,  Man  was 
made  Mediator,  not  wicked  but  yet  weak  ;  that  inasmuch  as 
He  was  not  wicked  He  might  join  thee  to  God,  inasmuch  as 
He  was  weak  He  might  draw  near  unto  thee:  and  so,  that 
there  might  be  a  Mediator  between  man  and  God,  the  Word 
ivas  made  Flesh,  that  is,  the  Word  was  made  Man.     For 
men  are  called  by  the  name  of  flesh.     Hence,  And  all  flesh  Luke  3, 
shall  see  the  salmlion  of  God.    By  all  flesh  is  meant  all  men.®" 
And  the  Apostle,  We  icrestle  not  against  flesh  and  blood,E^h.6, 
(that  is,  against  men,)  but  at/ainst  princes  and  powers,  and^^' 
the  rulers  of  the  tvorld^  of  this  darkness:  of  which  we  will 
speak,  if  God  help  us,  in  wliat  follows.     For  this  distinction 
bears   upon   the   exposition   of  the  Psalm,  which  we   have 
undertaken  in  the  Name  of  the  Lord  to  unfold  to  you,  holy 
Brethren.      Yet  I  have  mentioned  these  examples  for  this 
reason,  that  ye  may  know  that  men  are  called  flesh,  and 
understand  that   by  the  saying.  And  the   Word   was  made 
Flesh,  is  meant,  And  the  Word  was  made  Man. 

2.  Nor  have  I  sold  this  without  reason.     Ye  should  know, 
holy  Brethren,  that  there  existed  a  certain  heresy,  or  haply 
that  the  remains  are  still  found  of  certain  men,  who  were 
sailed  Apollinarians.     For  some  of  them  said  that  the  Man  \  i  homi- 
which  the  Wisdom  of  God  assumed,  (and  in  which  He  rnani-"''™* 
fested  forth  His  Person,  not  as  in  other  men,  but  as  it  is  said 
in  the  Psalm,  God,  even  Thy  God,  hath  anointed  Thee  with  Ps.45,8. 
the  oil  of  gladness  above  Thij  fellows,  that  is,  more  than  Thy 
fellows  :    that  it  should  not  be  supposed   that  Christ  was 
anointed    as    other   men,    as    other   righteous   men,    as   the 
Patriarchs,  Prophets,  Apostles,  and  Martyrs,  and  whatsoever 
there  is  great  among  mankind.     Since  among  mankind  there 
hath  not  appeared  aught   greater   than  John    the   Baptist, 
neither  hath  risen   among  them   thcit  are  born  of  women.  Mut.n, 
If  thou  lookest  for  excellency  in  man,  John  the  Baptist  is  it. 
But  He,  of  Whom  John  saith  that  he  is  not  worthy  to  unloose  Mark  i, 


218        ApoUinarians  held  the  Soul  of  Christ  not  rational. 

Psalm  the  latchet  of  His  shoes,  what  was  He  but  greater  than  other 
Exp.ii.  ™en?  Even  in  His  very  Manhood  greater  than  other  men. 
For  as  to  His  being  God,  and  as  to  His  Divinitj',  and  as  to 
His  being  in  the  beginning  the  Word,  and  the  Word  being 
with  the  Father,  and  the  Word  being  God,  He  is  above 
every  creature,  equal  to  the  Father :  but  we  speak  of  His 
Manhood.  Perhaps  some  one  of  you,  Brethren,  may  imagine, 
that  the  Man  assumed  by  the  Wisdom  of  Gocl,  was  equal  to 
other  men.  If  in  the  members  there  be  great  distinction 
between  the  head  and  the  rest  of  the  members,  undoubtedly 
all  the  members  make  one  body,  yet  there  is  great  diiference 
between  the  head,  and  the  rest  of  the  members.  For  in  the 
other  members  thou  hast  only  perception  by  touch  ;  by 
touching  thou  hast  perception  in  the  other  members ;  but  in 
the  head  thou  both  seest,  and  hearest,  and  smellest,  and 
tastest,  and  touchest:  if  the  excellence  of  the  head  as  com- 
pared with  the  rest  of  the  members  be  so  great,  how  great  is 
the  excellence  of  the  Head  of  the  Church  universal,  that  is, 
of  that  Man,  Whom  God  hath  willed  to  be  the  Mediator 
between  God  and  men?)  Those  heretics  then  said,  that  That 
Man,  Which  the  Word  assumed  when  the  Word  was  made 
Flesh,  had  no  human  mind,  but  was  only  life  without  human 
intelligence.      For  you  know,   of  what  man  consists ;    of  a 

1  anima  principle  of  life '  and  a  body.  But  this  same  principle  of  life  of 

man  has  somewhat,  which  the  living  principle  in  beasts  has 
not.  For  even  beasts  have  animal  life,  and  are  called 
animals'';    for  they  would  not  be  called  animals,  but  from 

2  anima  animal  life'^;  and  we  see  that  they  too  live.     But  what  has 

Gen.  1,  man  more,  wherein  he  was  made  after  the  image  of  God  ? 

26  •  •  . 

In  that  he  has  intelligence  and  wisdom,  in  that  he  distin- 
guishes good  from  evil :  herein  was  he  made  after  (he  image 
and  likeness  of  God.  He  has  then  somewhat  which  beasts 
have  not.  And  in  that  he  despises,  in  himself,  that  wherein 
he  is  superior  to  the  beasts,  he  destroys  in  himself  or  defaces, 
and  in  a  manner  effaces  the  image  of  God,  so  that  to  such  it 

Ps'  32,  is  said,  Be  ye  not  like  to  horse  and  mule,  ivhich  have  no 
understanding.  These  heretics  then  said  that  our  Lord 
Jesus  Christ  had  no  human  mind,  nor  that  which  the  Greeks 
call  XoyiKov,  and  we  rationale,  that  wherewith  man  reasons, 

^  Pecora  animain  habent,  et  anima]ia  vocantur. 


Certain  others  denied  Him  even  the  animal  soul.  21  ^ 

which   the    other   animals   have   not.     But  what  say  they  ?   Ver. 
That  the  Very  Word  of  God  was  in  That  Man  in  the  place '— 


of  mind.  These  have  been  shut  out,  the  Catholic  faith  hath 
rejected  them,  and  they  have  made  a  heresy.  It  hath  been 
established  in  the  Catholic  faith,  that  That  Man,  which  the 
Wisdom  of  God  assumed,  had  nothing  less  than  other  men, 
as  far  as  relates  to  entireness  of  nature  ;  but  as  far  as  relates 
to  excellency  of  Person,  something  else  than  other  men. 
For  other  men  may  be  called  joartakers  of  the  Word  of  God, 
as  having  the  Word  of  God :  but  no  one  of  them  can  be 
called  the  Word  of  God,  Which  He  was  called,  forasmuch  as 

it  is  said,  The  Word  uas  made  Flesh.  John  l, 

,  .  14. 

3.  There  have  not  been  wanting  some  others  too,  pro- 
ceeding from  this  same  error,  to  say  not  only  that  That 
Man,  Christ  the  Mediator  between  God  and  men,  had  no 
mind,  but  no  principle  of  life  either  :  but  they  have  said 
merely.  He  was  the  Word  and  Flesh,  and  no  human  animal 
life  was  in  Him,  neither  was  human  mind  in  Him.  This 
have  they  said.  But  what  was  He  }  The  Word  and  Flesh. 
The  Catholic  Church  rejecteth  these  too,  and  driveth  them 
out  from  among  the  sheep,  and  from  the  simple  and  true 
faith  :  and  it  hath  been  established,  as  I  said,  that  That 
Man,  the  Mediator,  had  all  that  is  man's,  except  sin.  For  if 
He  did  many  things  after  the  body,  whereby  we  may  under- 
stand that  He  had  a  Body,  not  in  falsehood,  but  in  truth  ; 
as,  for  instance, how  do  we  understand  that  He  had  a  Body? 
He  walked,  sat,  slept,  was  seized,  was  scourged,  was  buffeted, 
was  crucified,  died.  Take  away  the  body,  none  of  these 
things  could  have  been  done.  As  then  from  these  signs  we 
recognise  in  the  Gospel  that  He  had  a  true  Body,  as  Himself 
also  said  even  after  the  resurrection.  Handle,  and  see ;  for  «Luke24, 
spirit  hath  not  flesh  and  bones,  as  ye  see  3Ie  have :  as  from 
these  circumstances,  from  these  actions,  we  believe,  and 
understand,  and  know,  that  the  Lord  Jesus  had  a  Body,  so 
also  from  certain  other  natural  functions  that  He  had  animal 
life.  To  be  hungry,  to  be  thirsty,  these  are  functions  of 
animal  life:  take  away  animal  life,  a  hfeless  body  will  not  be 
able  to  be  so.  But  if  they  say  these  were  unreal,  those 
things  too  will  be  unreal  which  are  believed  of  the  Body : 
but  if  the  Body  be  therefore  real,  because  the  functions  of 


220  Enemies  have  outwardly/  rejoiced  over  Christ  and  His  People. 

Psalm  the  body  are  real ;  the  animal  life  is  therefore  real,  because 

XXX 

Exp.ii.  ^^^  functions  are  real. 

4.  What  then  ?     Because  the   Lord  was  made  weak  for 

thee,  0  man,  who  hearest  me,  compare  not  thyself  with  God. 

For  thou  art  a  creature,  He  thy  Creator.     And  compare  not 

thyself  with  That  Man,  because  thy  God,  and  the  Word  the 

Son  of  God,  was  Man  for  thee:    but  prefer  That  Man  to 

thyself,  as  the  Mediator,  yet  God  above  every  creature :  and 

so  understand,  that  He  Who  was  made  Man  for  thee,  not 

unsuitably   prayeth    for   thee.      If  therefore    He    doth   not 

unsuitably  pray  for  thee.  He  could  also  not  unsuitably  say 

those  words  for  thy  sake,  /  will  magnify  Thee,  0  Lord,  for 

Thou  hast  taken  me  up,  and  hast  not  made  mine  enemies  to 

rejoice  over  Me.     But  these  words,  if  we  do  not  understand 

enemies,  will  be  false,  when  we  think  of  the  Lord  Jesus  Christ 

Himself.    For  how  is  it  true,  if  the  Lord  Christ  speak,  I  will 

1  Oxf.    magnify  Thee,  O  Lord,  for  Thou  hast  taken  Me  up'^?   In  His 

^and     character   as    man,  in   His    character  of  weakness,  in   His 

hast  not  character  of  flesh,  how  is  it  true.?     Since  His  enemies  did 

c.pS       rejoice  over  Him,  when  they  crucified  Him,  held,  scourged. 

Mat. 26,  and  buffeted  Him,  saying,  Prophesy  unto  us,  O  Christ.   This 

rejoicing  of  theirs  as  it  were  compels  us  to  think  what  is  said, 

Tho^i  hast  not  made  mine  enemies  to  rejoice  over  Me,  to  be 

false.     And  afterwards,  when  He  was  hanging  on  the  Cross, 

and    they  were  passing  by,  or  standing,  and   looking,  and 

wagging    their   heads,  and    saying.  See    the   Son  of  God; 

Mat.27,  ^(9  saved  others,  Himself  He  cannot  save:  let  Him  come 

down  from  the  Cross,  and  ive  will  believe  on  LLim :  were  they 

not  in  speaking  thus  rejoicing  over  Him?     Where  then  is 

that  saying,  /  ivill  magnify  Thee,  O  Lord,  for  Thou  hast 

taken  Me  itp,  and  hast  not  made  mine  e?iemies  to  rejoice 

over  Me? 

5.  Perhaps  this  is  not  the  voice  of  our  Lord  Jesus  Christ, 

but  of  man  as  such,  of  the  universal  Church  of  the  Christian 

People  :    for  that  all  men  are  in  Christ  one  Man,  and  the 

unity  of  Christians  is  one  Man.     Perhaps  Man  as  such,  that 

is,  the  very  unity  of  Christians  saith,  /  will  magnify  Thee, 

O  Lord,  for  Thou  hast   taken  me  up,  and  hast  not  made 

mine  enemies  to  triumph  over  me.     And  how  is  this  true  of 

them  ?    Were  not  the  Apostles  seized,  were  they  not  beaten, 


When  God's  House  is  dedicated,  evil  triumphs  no  more.     221 

were  they  not  scourged,  were  they  not  slain,  were  they  not  Ver. 

crucified,  were  they  not  burnt  alive,  fought  not  they  with  wild ! — 

beasts,  whose  memories  we  solemnize  ?  And  since  men  thus 
treated  them,  did  they  not  rejoice  over  them?  How  then 
can  either  the  Christian  People  say,  I  will  magnify  Thee, 
O  Lord,  for  Thou  hast  taken  me  up,  and  hast  not  made 
mine  enemies  to  rejoice  over  me  ? 

6.  We  shall  understand  this,  if  we  look  first  to  the  title  of 
the  Psalm.     This  is.  To  the  end,  a  Psalm  of  the  canticle  of 
the  dedication  of  the  house,  oj'  David  himself.     In  this  title 
lies  all  the  expectation,  and  the  whole  mystery  of  the  solution 
of  this  difficulty.     The  house  will  sometime  be  dedicated,  univer- 
which  is  now  in  building.     For  now  the  house,  that  is,  the  c"^en'- 
Church,  is  in  building:  hereafter  it  will  be  dedicated.     Int^m. 
the  dedication  will  appear  the  glory  of  the  Christian  People, 
which  is  now  hidden.     Now  let  our  enemies  rage,  let  them 
humble  us,  let  them  do,  not  whatever  they  wish,  but  whatever 
they  are  permitted  to  do  from  above.     For  we  must  not  set 
down  whatever  we  have  suffered  from  our  enemies  to  our 
enemies,  and  not  to  the  Lord  our  God.     Seeing  that  by  His 
Own  example  the  Mediator  hath  shewn,  when  from  above 
He  permitteth  men  to  injure,  that  not  the  will  to  injure  is 
given  from  above,  but  the  power.     For  every  evil  man  hath 
in  himself  the  will  to  injure ;  but  the  ability  to  injure  is  not 
in  his  power.     That  he  hath  the  will,  he  is  at  once  guilty : 
that  he  hath  the  power,  by  the  hidden  dispensation  of  God's 
providence  it  is  permitted  him  against  one  for  punishment, 
against  another  it  is  permitted  for  his  trial,  against  another  it 
is  permitted  for  his  crown.    For  punishment:  as  the  aXKopvKot,  Judges 
that  is,  foreigners  were  permitted  to  take  captive  the  people  ^3'  \^ 
of  Israel,  because  they  sinned  against  God.     But  for  triaKP^ibs- 

.  .  T  •         tines.) 

permission  was  given  to  the  devil  against  Job:  Job  was  tried,  job 2, 3. 
the  devil  was  put  to  confusion.  But  for  a  crown  has  per- 
mission been  given  to  persecutors  against  Martyrs :  the 
Martyrs  have  been  slain,  their  persecutors  fancied  they  had 
conquered  :  they  triumphed  in  the  open  sight  of  men 
unreally,  the  others  were  in  secret  truly  crowned.  Therefore 
against  whom  permission  is  given,  is  a  matter  of  the  hidden 
dispensation  of  God's  providence :  but  the  will  to  injure 
is  man's  own,  for  he  does  not  forthwith  slay  whom  he  would. 


2'22         All  that  enemies  can  do  is  hy  GocTs  permission. 

Psalm      7.  Accordingly  the  Lord  Himself,  the  Judge  of  quick  and 

Exp.ii.  ^ead,  standing  before  a  human  judge,  aflTording  us  a  jDatteru 

of  humility  and  ])atience,  not  conquered,  but  exhibiting  to 

the    soldier  an  example  for  fighting,  when    the  judge  was 

Johni9,  threatening,  and  swellins;  with  pride,  and  sayinff,  Knowest 

!0.  ]1  ^u/ 

TJiou  not  that  I  have  power  to  release,  and  to  slay  Thee  ? 
took  away  the  pride  of  the  boaster,  and  giving  back  as 
it  were  the  breathing  by  which  his  swelling  might  go  down, 
answered,  Thou  couldest  have  no  power  against  Me,  except 
it  u-ere  given  thee  from  above.  Job  too,  (now  the  devil  has 
slain  his  children,  the  devil  has  taken  away  all  his  substance,) 
Job  1,  what  did  he  say  too  ?  The  Lord  gave,  and  the  Lord  hath 
taken  atcay;  as  it  hath  pleased  the  Lord,  so  hath  it  been 
done  ;  blessed  be  the  name  of  the  Lord.  Let  not  the  enemy 
triumph,  because  he  hath  done  it  :  I  know,  saith  he,  by 
Whom  permission  hath  been  given  him:  to  the  devil  let 
there  be  assigned  the  will  to  injure,  to  my  Loi'd  the  power 
of  proving.  Even  under  his  bodily  sores,  his  wife,  who  was 
left,  comes  up  to  him,  like  Eve,  the  devil's  helper,  not  her 
husband's  comforter,  tempts  him,  and  among  many  re- 
Job  2, 9.  preaches  says,  Speak  some  word  against  God,  and  die. 
And  that  Adam  on  the  dunghill  was  more  guarded  than 
Adam  in  Paradise.  For  Adam  in  Paradise  consented 
to  the  woman,  that  he  should  be  sent  out  of  Paradise : 
Adam  on  the  dunghill  rejected  the  woman,  that  he 
should  be  admitted  into  Paradise.  What  then  does  that 
Adam  on  the  dunghill,  travailing  with  immortality  within, 
without  overspread  with  worms,  what  says  he  to  the 
Job  2,  woman  ?  Thou  hast  spoken  as  one  of  the  foolish  ivomen. 
^^'  What  ?  If  ice  hare  received  good  at  the  hand  of  the 
Lord,  shall  we  not  bear  with  evil  ?  Here  again  too  he 
acknowledged  in  himself  the  hand  of  the  Lord,  because  the 
devil  had  smitten  him  :  for  he  did  not  attend  to  who  smote, 
but  Who  permitted.  For  even  the  devil  himself  called  the 
same  power,  which  he  Avished  to  be  given  him,  the  hand  of 
the  Lord.  For  accusing  that  just  man,  to  whom  the  Lord 
Job  1,  bare  testimony,  he  says  to  God,  Doth  Job  fear  the  Lord  for 
~  '  nought  ?  Hast  not  Thou  made  a  hedge  about  him,  and 
about  his  house,  and  about  all  that  he  hath  on  every  side  ? 
Thou  hast  blessed  the  works  of  his  hands,  and  his  substance 


C/nnst's  People,  noio  troubled,  shall  triumph  at  His  cnminrj.    223 

is  increased  in  the  land.     So  great  goods  bast  Thou  given   Ver. 

him,  and  therefore  doth  he  honour  Thee.     But  put  forth '— 

Thine  hand,  and  touch  all  that  lie  hath,  and  verily  he  will 
bless  Thee  to  Thy  face  !  What  is,  Put  forth  Thine  hand, 
when  he  wished  himself  to  put  it  forth  ?  But  because  he 
could  not  put  forth  his  own  hand,  he  called  this  very  power, 
which  he  received  of  God,  the  hand  of  God. 

8.  What  follows  then,  Brethren,  because  the  enemies  have 
done  so  great  things  against  Christians,  and  have  exulted, 
and  rejoiced  over  them  ?  But  when  will  it  appear,  that  they 
have  not  really  rejoiced  over  them  ?  Wlien  they  shall  be 
confounded,  and  these  shall  rejoice  at  the  coming  of  the 
Lord  our  God,  when  He  shall  come  beaiing  retribution  in 
His  hand,  damnation  to  the  ungodly,  a  kingdom  to  the 
righteous,  fellowship  with  the  devil  to  the  unrighteous, 
fellowship  with  Christ  to  the  faithful.  Wlien,  I  say.  He 
shall  shew  this,  when  the  righteous  shall  stand  in  great 
boldness,  (I  speak  from  the  Scriptures  :  you  remember  the 
lesson  from  the  book  of  Wisdom  :    Then  shall  the  riahteous'^^'^^^-^, 

1.3   8. 

stand  in  great  boldness   against  them   that  have  afflicted ^^  ol 
them,:  hut  they  repenting  and  groaning  for  anguish  of  spirit 
shall  say  among  themselves,  What  hath  pride  profited  its? 
or  what  good  hath  the  vaunting  of  riches  done  us?    For  all 
those  things  are  passed  aivay  like  a  shadow.     And  what  will 
they  say  of  the  righteous  ?     Hoio  are  they  reckoned  among 
the   children  of  God,  and  their  lot  is  among  the  saints!) 
then  will  the  dedication  of  the  house  be,  which  is  now  being 
built  in  tribulation  ;  then  will  that  People  ri^tly  say,  I  will 
exalt  Thee,  0  Lord,  for  Thou  hast  taken  me  up,  and  hast 
not  made  mine  enemies  to  rejoice  over  tne.     These  words 
then  will  be  verified  in  the  People  of  God,  the  People  that 
now    is    in    straitness,   now    in    tribulation    with    so    great 
temptations,  so  great  offences,  so  great  persecution,  so  great 
pressure.     These  torments  of  soul  he  doth  not  feel  in  the 
Church,  who  njaketh  no  progress,  for  he  thinks  all  is  peace  : 
but  let  him  begin  to  make  progress,  and  then  he  will  see 
in  what  pressure  he  is :    for  when  the  blade  had  increased,  Mat.l3, 
and  had  brought  forth  fruit,  then  appeared  the  tares  also. " 
And  he  that  increaseth  knowledge,  increaseth  sorrow.     LetEccies. 
him  make  progress,  and  he  will  see  where  he  is:  let  there  be^ ' 
fruit,  and    tares   will    appear.     It   is  a  true    saying   of  the 


224  Patient  loaiting.    What  to  build  on  Christy  the  Foundation. 

Psalm  Apostle,  and  cannot  be  destroyed  from  the  beginning  unto 
Exp  II  *'^®  ^"*-^  •  Y^'^i  ^'^''^  ^^^j  saith  he,  that  will  live  godly  in 
2Tin^3,  Christ  suffev  persecution.  But  malignant  men  and  seducers 
^^'  ^^'  wax  worse  and  worse,  themselves  deceived,  and  deceiving 
Ps.  27,  others.     And  whence  are  those  words  of  the  Psalm,  Wait  on 

14. 

the  Lord,  quit  thyself  like  a  man,  and  let  thine  heart  he 
strengthened,  yea,  wait  on  the  Lord?  It  were  not  enough 
once,  Wait  on  the  Lord,  if  it  were  not  repeated  :  unless 
haply  he  might  wait  two  days,  three  days,  four  days,  and  the 
pressure  and  tribulation  still  remain,  and  therefore  he  added, 
Quit  thyself  like  a  man  :  and  again,  let  thine  heart  he 
strengthened.  And  because  it  will  be  so  from  the  beginning 
even  to  the  end,  what  the  sentence  has  in  the  beginning, 
the  same  it  has  at  the  end.  Yea,  icaii  on  the  Lord.  These 
things  which  press  upon  thee  will  pass  avray,  and  He  will 
come,  on  Whom  thou  waitest,  and  wipe  away  thy  sweat : 
He  will  dry  the  tear,  thou  shalt  weep  no  more.     But  now 

Job  7, 1.  we  must  groan  in  tribulations,  as  Job  saith.  Is  not  man^s  life 
upon  earth  a  trial  ? 

9.  Nevertheless,  Brethren,  before  the  day  of  the  dedication 
of  the  house  come,  let  us  consider  that  our  Head  hath 
already  been  dedicated :  already  hath  the  dedication  of  the 
house  taken  place  in  the  Head,  as  the  dedication  of  the 
foundation.  The  Head  is  above,  the  foundation  below : 
may  we  not  perhaps  have  spoken  amiss  in  saying  that 
Christ  is  the  foundation  ;  He  is  rather  the  top.  He  hath 
ascended  into  heaven,  He  sitteth  at  the  right  Hand  of  the 
'■^  Father."     But  I  think  we  have  made   no    mistake.     For 

1  Cor.  3,  the  Apostle  hath  said,  For  other  foundation  can  no  man  lay 
than  that  is  laid,  which  is  Christ  Jesus.  Now  if  any  man 
huild  upon  this  foundation  gold,  silver,  precious  stones. 
They  who  live  godly,  who  honour  and  praise  God,  who  are 
patient  in  tribulations,  who  long  for  their  country,  these 
build  gold,  silver,  precious  stones :  but  they  who  still  love 
the  things  of  this  world,  and  are  involved  in  earthly  business, 
and  are  given  up  to  certain  bonds  and  affections  of  the 
flesh,  to  their  homes,  wives,  possessions  ;  and  yet  are 
Christians,  so  that  their  heart  doth  not  withdraw  from 
Christ,  and  that  they  place  nothing  before  Christ,  as  in 
building  nothing  is  placed  before  the  foundation  ;  these 
indeed  build  wood,  hay,  stubble :    but  what  hath  he  gone  on 


Earthly  affections,  hay.     Christ  both  Head  and  Foundation.  225 

o  say  ?    The  Jire  shall  try  every  man's  work  of  what  sort  it  Ver. 

s.     The  fire  of  tribulation  and  of  trial.     This  fire  has  tried ^' 

iiany  martyrs  here,  but  in  the  end  it  trieth  all  the  human  13.    '  ' 
ace.    Martyrs  have  been  found,  who  possessed  these  worldly 

jjgoods.     How  many  rich  men  and  senators  have  suffered  ? 
et  some   of  them  did  build  wood,  hay,  stubble,  in  their  ib.  12. 
ffection  for  carnal  and  worldly  cares:  but  still,  because  they 

had  Christ  for  a  foundation  upon  which  they  Ixuilt,  the  hay 
ivas  burnt,  and  they  were  left  on  the  foundation.     So  saith 

I  the  Apostle,  If  any  nian''s  work  abide,  he  shall  receive  a 
\reivard,  and  shall  lose  nothing ;  because  what  he  loved,  this 
■shall  he  find.     What  then  hath  the  fire  of  tribulation  done 
Ifor  them  ?    It  hath  tried  them.     If  any  man's  work  abide,  ib.  15. 
he   shall  receive  a  reward :    if  any   man's  work  shall  be 
burned,  he  shall  suffer  loss :  bid  he  himself  shall  be  saved ; 

>yet  so  as  by  fire.  But  it  is  one  thing  not  to  be  injured  by 
the  fire,  another  thing  to  be  saved  through  the  fire.  And 
whence?    Because    of  the    foundation.     Let  not  then    the 

■  foundation  withdraw  from  thine  heart.  Lay  not  the  found- 
ation upon  hay,  that  is,  lay  not  hay  before  the  foundation, 
|l  that  the  hay  should  have  the  first  place  in  thine  heart  and 
H  Christ  the  second  :  but  if  now  it  must  needs  be  that  there 
1^  be  hay  there,  at  least  let  Christ  have  the  first  place  there, 
J  and  the  hay  the  second. 

110.  Christ  then  is  the  Foundation.  As  I  said,  our  Head 
hath  been  dedicated,  the  Head  is  Itself  the  Foundation. 
But  a  foundation  is  usually  below,  and  a  head  above.  May 
you,  holy  brethren,  understand  my  words  :  peradventure  I 
(shall  explain  this  in  the  Name  of  Christ.  Weights  are  of 
two  kinds.  For  a  weight  is  a  certain  force  in  any  substance, 
^struggling  as  it  were  to  gain  its  proper  place  :  this  is  a 
Iweight.  You  carry  a  stone  in  your  hand,  you  bear  the 
■pressure  of  its  weight,  it  presses  down  your  hand,  because  it 
seeks  its  proper  place.  And  would  you  know  what  it  seeks? 
jWithdraw  your  hand,  it  comes  to  the  ground,  it  rests  on  the 
.earth,  it  has  arrived  where  it  tended,  it  has  found  its  proper 
place.  That  weight,  therefore,  was,  as  it  were,  spontaneous 
motion,  without  life,  without  sensation.  There  are  other 
■things,  which  seek  their  place  upwards.  For  if  you  pom- 
water  upon  oil,  by  its  own   weight  it  goes  to  the   bottom. 


226    The  Churchy  tending  upicard,  hath  her  foundation  above. 

jPsALM  For  it  seeks  its  proper  place,  it  seeks  to  be  duly  ordered ;  for 
^^"p  J  J  water  above  oil  is  out  of  its  order.  Until  it  arrives  then  at 
^its  proper  order,  there  is  a  restless  motion,  till  it  occupies  its 
proper  place.  On  the  other  hand,  let  out  oil  under  water ; 
as,  for  instance,  if  a  vessel  of  oil  fall  into  water,  into  the 
deep,  into  the  sea,  and  be  broken,  the  oil  does  not  rest 
below.  As  the  water  poured  upon  oil,  by  its  weight  towards 
the  bottom  seeks  its  proper  place  ;  so  oil  poured  out  under 
water  by  its  weight  seeks  its  proper  place  towards  the  top. 
If  then  this  be  so,  brethren,  whither  does  fire  and  water 
tend  ?  Fire  is  borne  upwards,  it  seeks  its  proper  place  ;  and 
water  seeks  its  proper  place  by  its  own  weight.  Stone  seeks 
the  bottom,  and  the  wood,  and  the  pillars,  and  the  earth, 
wherewith  these  houses  are  built :  they  are  then  of  that  kind 
of  substances,  which,  by  their  own  weight,  are  borne  down- 
wards. It  is  clear  then,  that  they  receive  their  foundation 
down  below,  because  they  are  by  their  own  weight  borne 
downwards  ;  and  except  there  is  something  to  sustain  it,  the 
whole  falls,  because  the  whole  tends  towards  the  earth. 
With  things  then  that  have  a  downward  tendency,  the 
foundation  is  laid  below :  but  the  Church  of  God  which  is 
laid  below  tendeth  towards  heaven.  Our  foundation  there- 
fore hath  been  laid  there,  even  our  Lord  Jesus  Christ  sitting 
at  the  right  Hand  of  the  Father,  If  then  ye  have  understood, 
holy  brethren,  how  that  our  Foundation  hath  been  already 
dedicated,  let  us  shortly  listen  to,  and  run  through,  the 
Psalm. 

11.  /  will  exalt  Thee^  O  Lord,  for  Thou  hast  taken  Me 
up,  and  hast  not  made  Mine  enemies  to  rejoice  over  Me. 
What  enemies  ?  The  Jews  .?  In  the  dedication  .  of  the 
foundation  let  us  understand  the  very  dedication  of  the 
future  house :  for  w^hat  is  now  said  in  the  person  of  the 
Foundation,  will  then  be  said  in  the  person  of  the  whole 
house.  What  enemies  then  ?  The  Jews,  or  the  devil  and 
his  angels  rather,  who  retired  in  confusion  after  the  Lord's 
resurrection  ?  The  prince  of  death  grieved  at  the  victory 
over  death  ;    And   Thou  hast    not  mode  Mine  enemies   to 

.rejoice  over  Me:  because  I  could  not  be  kept  in  hell. 

12.  Ver.  2.  O  Lord,  My  God,  I  have  cried  unto  Thee, 
and  Thou  hast  healed  Me.     The  Lord  prayed  in  the  mount 


Man  healed  by  Christ's  Woundwy.     Life  in  God's  will.    227 

before  His  Passion,  He  healed  Him.     Healed  Whom  ?  Him,   "^er. 
Who  was  never  sick,  the  Word  God,  the  Word  the  Divinity?     ~°' 
No,  but  He  bore  the  death  of  flesh,  He  bore  thy  womid, 
being  about  to  heal  thee  of  thy  wound.     And  the  flesh  was 
healed.     When .?     When    He   rose    again.       Listen    to   the 
Apostle,  see  the  true  healing:    Death,  saith  he,  haih  been 
swallowed  tip  in    Victory.      O  death,  where  is  thy  sting  ?  i  Cor. 
O  death,  ivhere  is  thy  struggle  ?    Therefore  that  exaltation  55' 
will  then  be  ours  to  declare,  the  exaltation  now  is  Christ's,      al-  'ex- 

13.  Ver.  .3.   0  Lord,  Tliou  hast   brought  back   My  Soul''^^^^'''''' 
from  hell.      This  needs  no  explanation.     Thou  hast  saved 

3Ie  from,  them  thai  go  down  into  the  pit.  Who  are  they 
that  go  down  into  the  pit }  All  sinners  who  sink  into  the 
deep.  For  the  pit  is  the  depth  of  this  world.  What  is  this 
depth  of  the  world  ?  The  abounding  of  wantonness,  and 
wickedness.  They  then  who  immerse  themselves  in  lusts, 
and  earthly  desires,  go  do^'n  into  the  pit.  Such  persecuted 
Christ.  But  what  doth  He  say  ?  Thou  hast  saved  Me  from 
them  that  go  dotv)i  into  the  pit. 

14.  Ver.  4.  Sing  to  the  Lord,  O  ye  saints  of  His.  Since 
your  Head  hath  risen,  all  ye  other  members  hope  for  that, 
which  ye  see  in  the  Head :  all  ye  other  members  hope  for 
that,  which  ye  have  believed  in  the  Head.  It  is  a  true  and 
ancient  proverb.  Where  the  head  is,  there  are  the  other 
members.  Christ  hath  ascended  into  heaven,  whither  we 
are  about  to  follow.  He  hath  not  remained  in  hell,  He  hath 
risen  again,  He  dieth  no  more:  when  we  too  shall  have 
risen  again,  we  shall  die  no  more.  Having  then  these 
promises.  Sing  to  the  Lord,  O  ye  saints  of  His;  and  make 
confession  of  the  remembrance  of  His  holiness.  What  is, 
Make  confession  of  the  remembrance'^  For  ye  had  forgotten 
Him,  but  He  hath  not  forgotten  you, 

15.  Ver.  5.  For  in  His  indignation  is  wrath,  and  life  in  <^en.  2, 
His  will.     Wrath  in  indignation  against  the  sinner:  In  the 

day  that  ye  shall  eat,  ye  shall  surely  die.  They  touched, 
they  died,  having  been  dismissed  from  Paradise,  for  in  His 
indignation  is  wrath  :  but  not  without  hope,  for  there  is  life 
in  His  will.  What  is  in  His  will?  Not  in  our  strength,  not 
in  our  merits :  but  because  He  willed  it,  He  hath  saved  us ; 
not  because  we  were  worthy.     For  of  what  is  the  sinner 

q2 


2*28     God's  light  rising  and  setting.      Three  days  of  the  world. 

Psalm  worthy,  but  of  punishment  ?    He  hath  given  hfe.     And  if  He 
gxp  jf  hatli  given  life  to  the  ungodly,  what  doth  He  reserve  for  the 
faithful  ? 

16.  /;/  the  evening  weeping  will  tarry.  Fear  not,  for  that 
he  had  said  to  us.  Sing";  and  here  is  groaning:  in  singing 
exultation,  in  prayer  groaning.  Groan  for  things  present, 
sing  for  things  to  come ;  pray  for  what  is  here,  sing  for  what 
is  hoped.  In  the  evening  weeping  ivill  tarry.  What  is.  In  the 
evening  weeping  will  tarry?  It  is  evening,  when  the  sun 
sets.  The  sun  hath  set  on  man,  that  is.  That  Light  of 
Righteousness,  the  presence  of  God.     Hence  when  Adam 

Gen.  3,  ^vas  expelled,  what  is  said  in  the  book  of  Genesis  .''  When 
God  walked  in  Paradise,  He  walked  in  the  evening.  The 
sinner  had  now  hid  himself  in  the  wood,  he  was  unwilling  to 
see  the  Face  of  God,  at  Which  he  had  been  wont  to  rejoice. 
The  Sun  of  Righteousness  had  set  on  him,  he  did  not  rejoice 
at  the  presence  of  God.  Thence  began  all  this  mortal  life. 
In  the  evening  tveeping  will  tarry.  Ye  will  long  be  in 
weeping,  race  of  man ;  for  ye  will  be  born  of  Adam:  and  so 
it  has  come  to  pass :  we  too  are  of  Adam,  and  as  many  as 
have  begotten  children,  and  shall  beget  them,  are  of  Adam, 
of  whom  they  too  themselves  were  born.  In  the  evening 
weeping  will  tarry;  and  exultation  in  the  niorning.  When 
That  Light  shall  have  begun  to  rise  on  the  faithful,  which 
had  set  on  sinners.  For  therefore  too  did  the  Lord  Jesus 
Christ  rise  from  the  tomb  in  the  morning,  that  what  He  hath 
dedicated  in  the  foundation,  the  same  He  might  promise  to 
the  house.  In  our  Lord  it  was  evening,  when  lie  was 
buried  ;  and  morning  when  He  rose  again  on  the  third  day  ; 
thou  too  wast  buried  in  the  evening  in  Pai'adise,  and  hast 
risen  again  on  the  third  day.  How  on  the  third  day  ?  If 
thou  consider  the  course  of  the  world,  there  is  one  day 
before  the  I^aw,  another  under  the  Law,  a  third  under  grace. 
What  on  that  third  day  thy  Head  shewed,  the  same  is  on 
the  third  clay  of  the  world  shewn  in  thee.  When  }  In  the 
morning  we  must  hope,  we  must  rejoice  ;  but  now  we  must 
endure,  and  groan. 

17.  Ver.  6.  But  I  said  in  my  abundance,  I  shall  not  he 
moved  for  ever.     In  what  abundance,  hath  man  said,  /  shall 

"  Oxf.  Mss.  add  '  both  here  is  exultation.' 


God  withdrew  from  man*  s  pride,  returns  to  him  humbled.    229 

not   he    moved  for   ever?     We    understand,    Brethren,    the   ^er. 
character  of  man  in  his  humiliation.     Who  hath  abundance  — "—^ 


here?  Not  one.    What  is  man's  abundance?  Care,  calamity. 
But  the  rich  have  abundance  ?     The  more  they  have,  the 
more    they   want:    they   are  wasted    by  longings,  torn   by 
desires,  racked  by  fears,  waste  away  with  sorrow :   where  is 
their  abundance  ?     There  was   abundance,  when  man  was 
settled  in  Paradise,  when  nothing  was  wanting  to  him,  when 
he  enjoyed  God;  but  he  said,  I  shall  not  he  moved  for  ever. 
How  did  he  say,  1  shall  not  he  moved  for  ever?    When  he 
heard  with  satisfaction  the  words,  Eat,  and  ye  shall  be  as  Gen.  3, 
gods:  whereas  God  said,  In  the  day  that  ye  eat  thereof,  ye ^{^2  17. 
shall  surely  die;  and  the  devil.  Ye  shall  not  surely  die.     In'^.  3,  4. 
believing  then  him  who  thus  persuaded  him,  he  said,  I  si  tall 
not  he  moved  for  ever. 

18.  But  since  the  Lord  had  said  truly,  that  He  would  take 
away  from  the  proud,  what  He  had  given  to  the  humble, 
when  He  created  him ;  the  Psalmist  proceeds,  and  says, 
(ver.  7.)  O  Lord,  in  Thy  will  Thou  hast  afforded  strength 
unto  my  beauty:  that  is,  since  I  was  not  good  and  strong  of 
myself,  but  was  both  fair  and  strong  of  Thee,  to  my  beauty 
Thou  hadst  afforded  strength,  of  Thine  own  will,  wherewith 
Thou  hadst  made  me.  And  that  Thou  mightest  shew  me,  that 
I  was  this  from  Thy  will,  Tltoii  turnedst  away  Thy  Face  from 
me,  and  I  became  troubled.  He  turned  away  then  His  Face 
from  him,  whom  He  sent  forth  out  of  Paradise.  Placed  now 
here,  let  him  cry  out  and  say,  To  Thee,  O  Lord,  will  I  cry, 
and  to  my  God  will  I  pray.  In  Paradise  thou  didst  not  cry 
out,  but  didst  praise;  thou  didst  not  weep,  but  didst  rejoice: 
having  been  put  without,  weep  now,  and  cry.  He  draweth 
nigh  to  him  troubled,  Who  deserted  him  when  proiid.  For  God  James 
resisteth  the  proud,  but  yiveth  grace  to  the  humble.  (Ver.  8.)  ' 
To  Tliee,  0  Lord,  will  I  cry,  and  unto  my  God  will  I  pray. 

19.  What  follows  now  is  in  the  Person  of  the  Lord,  of  our 
Foundation  Himself.  (Ver.  9.)  What  profit  is  there  in  My 
blood,  tvhilsl  I  go  down  to  corruption  ?  What  then  doth  He 
pray  for.^  That  He  may  rise  again.  For  if  I  shall  go  down, 
saith  He,  to  corruption,  if  My  Flesh  shall  be  so  corrupted, 
as  other  men's,  so  as  to  rise  at  the  last,  to  what  purpose  have 
I  shed  My  Blood  ?     For  if  T  rise  not  now,  I  shall  shew  forth 


230      Christ,  clothed  in  sackcloth  of  mortality^  did  away  sin. 

Psalm  to  none,  I  shall  gain  none:  but  that  I  may  shew  forth  to  any 
Exp.lI.Thy  marvels,  Thy  praises,  life  eternal,  let  My  Flesh  rise 
again,  let  It  not  go  into  corruption.  For  if  It  shall  go  so,  as 
other  men's,  what  profit  is  there  in  My  Blood  ?  Shall  dust 
confess  unto  T/iee,  or  shew  forth  Thy  truth  ?  Confession  is 
twofold,  either  of  sin,  or  of  praise.  When  it  is  ill  with  us, 
let  us  in  tribulation  confess  our  sins ;  when  it  is  well  with  us, 
let  us  in  the  exultation  of  righteousness  confess  praise  unto 
God:  but  without  confession  let  us  never  be. 

20.  Ver.  10.  The  Lord  hath  heard,  and  had  mercy  on  Me. 
How.?  Remember  the  dedication  of  the  house.  He  hath 
heard,  and  had  mercy.     The  Lord  hath  become  3Iy  Helper. 

21.  Listen  now  to  the  resurrection  itself!  (Ver.  11.)  Thou 
hast  turned  3Iij  mourning  into  joy  to  3Ie,  Thou  hast  rent  off 
My  sackcloth,  and  girded  Me  with  gladness.  What  is 
sackcloth  }  Mortality.     Sackcloth  is  made  of  goats  and  kids, 

Mat.25,and  goats  and  kids  are  set  among  sinners.     The  Lord  took 
inumerofrom   our  condition'  the   sackcloth   only,  Fie  assumed  not 
that  of  which  sackcloth  is  the  desert.     That  of  which  sack- 
cloth is  the  desert,  is  sin :  the  sackcloth  is  mortality.     For 
thee  He  assumed  mortality.  Who  had  no  desert  of  death. 
For  he  hath  desert  of  death,  who  sins ;  but  He  Who  sinned 
not,  deserved  not  the  sackcloth.     In  another  place  He  Him- 
Ps.  35,  self  saith.  But  when  they  troubled  Me,  I  clothed  Myself  with 
hair-cloth.     What  is  this,  I  clotJied  Myself  ttuth  hair-cloth? 
I  opposed  to  My  persecutors  that,  which  I  have  from  the 
hair-cloth.     That  they  might  think   Him   a  man.   He   hid 
Himself  from  the  eyes  of  the  persecutors,  because  the  perse- 
"Ben.    cutors  were   not  worthy  to   see  Him,  clothed^   with    hair- 
•  but  as  cloth.      Therefore,   T7iou    hast  put  off  My  sackcloth,  and 
cloiheA:  giyd^d  j^Iq  with  gladness. 

22.  Ver.  12.  TJiat  My  glory  should  sing  unto  Tliee,  and 
I  should  not  be  p)ricked.  As  it  is  in  the  Head,  so  in  the 
body.  What  is,  /  should  not  be  pricked?  1  should  die  no 
more.  For  He  was  pricked,  when  He  hung  on  the  Cross, 
He  was  smitten  with  a  spear.  Our  Head  therefore  saith, 
that  /  should  not  be  pricked,  I  should  die  no  more.  But 
we,  what  do  we  say  because  of  the  dedication  of  the  house  ? 
That  our  conscience  should  not  prick  us  with  the  goads  of 
our  sins.    For  all  will  be  remitted,  and  we  shall  then  be  free. 


His  Redeemed,  freed  from  sin,  shall  confess  in  praise.      231 

That   My  (jlory,  sailh    He,  should   sitiy  to   Thee,  not  My  Ver. 
humiliation.     If  our's,  Christ's  too,  for  we  are  the  body  of — — — 
Christ,     How  r    Because  although  Christ  sitteth  in  heaven, 
He  will  say  to  some,  /  teas  an  hungred,  and  ye  gave  3Ie  Mat25, 
meat.     He  is  both  there,  and  here :  there  in  Himself,  here     ' 
in  us.    What  then  doth  He  say?    That  3Iy  glory  should  sing 
to   Thee,  and  I  should   not    be  ^;>7't'AecZ.     My   humiliation 
sigheth  unto  Thee,  my  glory  shall  sing  to  Thee.     Now  at 
the  end:   O  Lord,  my  God,  I  will  confess  unto  Thee  for  ever. 
What  is,  /  will  confess  unto  Thee  for  ever?    I  will  praise 
Thee  for  ever,  for  we  have  said  that  there  is  a  confession  in 
praises  also,  and.  not  only  in  sins.     Confess  then  now  what 
thou  hast  done  against  God,  and  thou  shalt  confess  what 
God  shall  have  done  to  thee.     What  hast  thou  done  ?    Sins. 
What  hath  God   done  ?     On  confessing  thine  iniquity  He 
remitteth  thy  sins,  that  afterwards  confessing  unto  Him  His 
praises  for  ever  thou  shouldest  not  be  pricked  with  sin. 


PSALM    XXXI.  I-A^ 


FIRST   EXPOSITION. 

To  the  end,  a  Psalm  of  David  Imnself,  an  ecstasy. 

1.  To  the  end  a  Psalm  of  David  Himself,  the  Mediator 
•strong  of  hand  in  persecutions.  For  the  word  ecstasy, 
which  is  added  to  the  title,  signifies  a  transport  of  the  mind, 
which  is  produced  either  by  a  panic,  or  by  some  revelation. 
But  in  this  Psalm  the  panic  of  the  people  of  God  troubled 
by  the  persecution  of  all  the  heathen,  and  by  the  failing  of 
faith  throughout  the  world,  is  principally  seen.  But  first 
the  Mediator  Himself  speaks :  then  the  People  redeemed  by 
His  Blood  gives  thanks  :  at  last  in  trouble  it  speaks  at 
length,  which  is  what  belongs  to  the  ecstasy;  but  the  Person 
of  the  Prophet  himself  is  twice  interposed,  near  the  end,  and 
at  the  end. 

2.  Ver.  1.  In  Thee,  O  Lord,  have  I  trusted,  let  3Ie  not  be 


'i32     Christ  asks  immediate  Resurrection.    Release  from  fear. 

Psalm  put  to  confusion  for  ever.     In  Thee,  O  Lord,  have  I  trusted, 
XXXI  '  •'  '  '  '  ' 

Exp.  T.  l*^t  Me  never  be  confounded,  whilst  they  shall  insult  Me  as 

one  like  other  men.     In  TJiy  righteousness  rescue  Me,  and 

deliver  3Ie.     And  in  Thy  righteousness  rescue  Me  from  the 

pit  of  death,  and  deliver  Me  out  of  their  company. 

3.  Ver.  2.  Bend  doivn  Thine  ear  unto  Me.  Hear  Me  in 
My  humiliation,  nigh  at  hand  unto  Me.  Make  haste  to 
deliver  Me.  Defer  not  to  the  end  of  the  world,  as  with  all 
who  believe  on  Me,  My  separation  from  sinners.  Be  unto 
Me  a  God  Who  protecteth  Me.  Be  unto  Me  God,  and 
Protector.  And  a  house  of  refuge,  that  Thou  mayest  save 
Me.  And  as  a  house,  wherein  taking  refuge  I  may  be 
saved. 

4.  Ver.  3.  For  Thou  art  My  strength,  and  My  refuge. 
For  Thou  art  unto  Me  My  strength  to  bear  My  persecutors, 
and  My  refuge  to  escape  them.  And  for  Thy  Name's  sake 
Thou  shall  be  My  guide,  and  shall  nourish  Me.  And  that 
by  Me  Thou  mayest  be  known  to  all  the  Gentiles,  I  will  in 
all  things  follow  Thy  will ;  and,  by  assembling,  by  degrees, 
Saints  unto  Me,  Thou  shalt  fulfil  My  body,  and  My  perfect 
stature. 

5.  Ver.  4.  Thou  shalt  h-ing  Me  out  of  this  trap,  which  they 
have  hidden  for  3Ie.  Thou  shalt  bring  Me  out  of  these 
snares,  which  they  have  hidden  for  Me.  For  Thou  art  My 
Protector. 

6.  Ver.  5.  Into  Thy  hands  I  commend  My  Spirit.  To  Thy 
power  I  commend  My  Spirit,  soon  to  receive  It  back.  Thou 
hast  redeemed  3Ie,  O  Lord  God  of  truth.  Let  the  people 
too,  redeemed  by  the  Passion  of  their  Lord,  and  joyful  in 
the  glorifying  of  their  Head,  say,  Thou  hast  redeemed  me, 
O  Lord  God  of  truth. 

7.  Ver.  6.  Thou  hatest  them  that  hold  to  vanity  uselessly. 
Thou  hatest  them  that  hold  to  the  false  happiness  of  the 
world.     But  I  have  trusted  in  the  Lord. 

8.  Ver.  7.    I  will  he  glad,  and  rejoice  in   Thy  mercy: 
Rom.  8,  which  doth  not  deceive  me.     For  Thou  hast  regarded  My 

humiliation :  wherein  Thou  hast  subjected  me  to  vanity  in 
hope.  Tliou  hast  saved  my  soul  from  necessities.  Thou 
hast  saved  my  soul  from  the  necessities  of  fear,  that  with 
a  free  love  it  may  serve  Thee. 


The  Church  brought  low  in  persecutions,  yet  delivered.    233 

9.  Ver.  8.  And  hast  not  shut  me  up  into  the  hands  of  the  Ver. 
enemy.  And  hast  not  shut  me  up,  that  I  should  have  no  -^ — '- 
opening  for  recovering  unto  liberty,  and  be  given  over  for  ever 

into  the  power  of  the  devil,  ensnaring  me  with  the  desire  of 
this  life,  and  terrifying  me  with  death.  Thoti  hast  set  my 
feet  in  a  large  room.  The  resurrection  of  my  Lord  being 
known,  and  mine  own  being  promised  me,  my  love,  having 
been  brought  out  of  the  straits  of  fear,  walks  abroad  in  con- 
tinuance, into  the  expanse  of  liberty. 

10.  Ver.  9.  Have  mercy  on  me,  O  Lord,  for  I  am  troubled. 
But  what  is  this  uulooked  for  cruelty  of  the  persecutors, 
striking  such  dread  into  me  ?  Have  mercy  on  me,  O  Lord. 
For  I  am  now  no  more  alarmed  for  death,  but  for  torments 
and  tortures.  Mine  eye  hath  been  disordered  by  anger. 
1  had  mine  eye  upon  Thee,  that  Thou  shouldest  not  abandon 
me  :  Thou  art  angry,  and  hast  disordered  it.  My  soul,  and 
my  belly.  By  the  same  anger  my  soul  hath  been  disturbed, 
and  my  memory,  whereby  I  retained  what  my  God  hath 
suffered  for  me,  and  what  He  hath  promised  me. 

11.  Ver,  10.  For  my  life  haih  failed  in  pain.  For  my 
life  is  to  confess  Thee,  but  it  failed  in  pain,  when  the  enemy 
had  said.  Let  them  be  tortured  until  they  deny  Him.  And 
my  years  in  groan  ings.  The  time  that  I  pass  in  this  world 
is  not  taken  away  from  me  by  death,  but  abides,  and  is  spent 
in  groanings.  3Iy  strength  hath  been  weakened  by  want, 
1  want  the  health  of  this  body,  and  racking  pains  come  on 
me  :  I  want  the  dissolution  of  the  body,  'and  death  forbears 
to  come:  and  in  this  want  my  confidence  hath  been  weakened. 
And  my  bones  have  been  disturbed.  And  my  stedfastness 
hath  been  disturbed. 

12.  Ver.  11.  I  have  been  made  a  reproach  above  all  mine 
enemies.  All  the  wicked  are  my  enemies ;  and  nevertheless 
they  for  their  wickednesses  are  tortured  only  till  they  confess: 
I  then  have  overpassed  their  reproach,  I,  whose  confession 
death  doth  not  follow,  but  racking  pains  follow  upou  it. 
And  to  my  neighbours  too  much.  This  hath  seemed  too 
much  to  them,  who  were  already  drawing  near  to  know  Thee, 
and  to  hold  the  faith  that  I, hold.  And  a  fear  to  mine 
acquaintance.  And  into  ray  very  acquaintance  I  struck  fear 
by  the  example  of  my  dreadful  tribulation.     They  that  did 


234  Cruel  devices,  and  punishment,  of  persecutors. 

Psalm  see  me,Jled  without  from  me.     Because  they  did  not  under- 
Exp  I.  st^^^  ™y  inward  and  invisible  hope,  they  fled  from  me  into 
things  outward  and  visible. 

13.  Ver.  12.  I  have  been  forgotten,  as  one  dead  from  the 
heart.  And  they  have  forgotten  me,  as  if  I  were  dead  from 
fheir  hearts.  /  have  liecome  as  a  lost  vessel.  I  have  seemed 
to  myself  to  be  lost  to  all  the  Lord's  service,  living  in  this 
world,  and  gaining  none,  when  all  were  afraid  to  join  them- 
selves unto  me. 

14.  Ver.  13.  For  I  have  heard  the  rehuking  of  many 
dwelling  by  in  a  circuit.  For  I  have  heard  many  rebuking  me, 
in  the  pilgrimage  of  this  world  near  me,  following  the  circuit 
of  time,  and  refusing  to  return  with  me  to  the  eternal  country. 
Whilst  they  were  assembling  themselves  together  against  me, 
they  conspired  that  they  might  take  my  soul.  That  my  soul, 
which  should  by  death  easily  escape  from  their  power,  might 
consent  unto  them,  they  imagined  a  device,  whereby  they 
would  not  suffer  me  even  to  die. 

15.  Ver.  14.  But  I  have  honied  in  TItee,  O  Lord;  I  have 
said.  Thou  art  my  God.  For  Thou  hast  not  changed,  that 
Thou  shouldest  not  save.  Who  dost  correct. 

16.  Ver.  15.  In  Thy  hands  are  my  lots.  In  Thy  power 
are  my  lots.  For  I  see  no  desert,  for  which  out  of  the 
universal  ungodliness  of  the  human  race  Thou  hast  elected 
me  particularly  to  salvation.  And  though  there  be  with 
Thee  some  just  and  secret  order  in  my  election-,  yet  I,  from 

John  19,  whom  this  is  hid,  hrave  attained  by  lot  unto  my  Lord's  vesture. 
Deliver  me  from  the  hands  of  mine  enemies,  and  from  them 
that  persecute  me. 

17.  Ver.  16.  Make  Thy  Face  to  shine  npon  Thy  servant. 
Make  it  known  to  men,  who  do  not  think  that  I  belong  unto 
Thee,  that  Thy  Face  is  bent  upon  me,  and  that  I  serve  Thee. 
Save  me  in  Thy  mercy. 

18.  Ver.  17.  O  Lord,  let  me  not  be  confounded,  for  I  have 
called  upon  Thee.  O  Lord,  let  me  not  be  put  to  shame  by 
those  who  insult  me,  for  that  I  have  called  upon  Thee.  Let 
the  ungodly  be  ashamed,  and  be  brought  down  to  hell.  Let 
them  rather  who  call  upon  stones  be  ashamed,  and  made 

'  umbristo  dwell  with  darkness'. 

tur.  1^-    Ver.  18.  I^et  the  deceitful  lips  be  made  dianb.     In 


The  Churches  marvellous  deliverance  in  God.  235 

making  known  to  the  peoples  Thy  mysteries  wrought  in  me,  Ver. 
strike  with  dumb  amazement  the  lips  of  them  that  invent  ^-^— 
falsehood  of  me.    WlticJi  speak  iniquity  against  the  Righteous^ 
in  pride  and  contempt.    Which  speak  iniquity  against  Christ, 
in  their  pride  and  contempt  of  Him  as  a  crucified  man. 

20.  Ver.  19.  How  great  is  the  multitude  of  Thy  sweetness^ 
O  Lord.  Here  the  Prophet  exclaims,  having  sight  of  all  this, 
and  admiring  how  manifoldly  plenteous  is  Thy  sweetness, 
O  Lord.  If'hich  Thou  hast  hid  for  them  that  fear  Thee. 
Even  those,  whom  Thou  correctest.  Thou  lovest  much :  but 
lest  they  should  go  on  negligently  from  relaxed  security, 
Thou  hidest  from  them  the  sweetness  of  Thy  love,  for  whom  it 
is  profitable  to  fear  Thee.  Tliou  liast  perfected  it  for  them 
that  hope  in  Thee.  But  Thou  hast  perfected  this  sweetness 
for  them  that  hope  in  Thee.  For  Thou  dost  not  withdraw 
from  them  what  they  look  for  perseveringly  even  unto  the 
end.  In  sight  of  the  sons  of  men.  For  it  does  not  escape  the 
notice  of  the  sons  of  men,  who  now  live  no  more  after  Adam, 
but  after  the  Son  of  Man.  Thou  wilt  hide  tJiem  in  the  hidden 
place  of  Thy  Countenance :  which  seat  Thou  shalt  preserve 
for  everlasting  in  the  hidden  place  of  the  knowledge  of  Thee 
for  them  that  hope  in  Thee.  From  the  troubling  of  men. 
So  that  now  they  suffer  no  more  trouble  from  men. 

21.  Ver.  20.  Thou  wilt  protect  them  in  Thy  tabernacle 
from  the  contradiction  of  tongues.  But  here  meanwhile 
whilst  evil  tongues  murmur  against  them,  saying,  Who  hath 
known  this.''  or.  Who  hath  come  thence?  Thou  wilt  protect 
them  in  the  tabernacle,  that  of  faith  in  those  things,  which 
the  Lord  wrought  and  endured  for  us  in  time. 

22.  Ver.  21.  Blessed  be'the  Lord;  for  He  hath  made  His 
mercy  marvellous^  in  the  city  of  compassing.  Blessed  be  the 
Lord,  for  after  the  correction  of  the  sharpest  persecutions 
He  hath  made  His  mercy  marvellous  to  all  throughout  the 
world,  in  the  circuit  of  human  society. 

23.  Ver.  22.  /  said  in  my  ecstasy.  Whence  that  people 
again  speaking  saith,  1  said  in  my  fear,  when  the  heathen 
were  raging  horribly  against  me.  /  Itave  been  cast  forth 
from  the  sight  of  Thine  eyes.  For  if  Thou  hadst  regard  to 
me,  Thou  wouldest  not  suffer  me  to  endure  these  tilings. 
Therefore  Thou  heardest,  O  Lord,  the  voice  of  my  prayer. 


236     God,  when  called  on,  shews  His  care.     Christ  the  End. 

VsaijM  when    I  cried   nnto   Thee.     Therefore   putting   a  limit   to 
E^p^l  coiTcction,  and  shewing  that  I  have  part  in  Thy  care,  Thou 
heardest,  O  Lord,  the  voice  of  my  prayer,  when  I  raised  it 
*niinis   high'  out  of  tribulation. 

24.  Ver.  23.  Love  the  Lord,  all  ye  His  saints.  The 
Prophet  again  exhorts,  having  sight  of  these  things,  and  saith. 
Love  the  Lord,  all  ye  His  saints ;  for  the  Lord  unll  require 

1  Pet.    truth.     Since  if  the  righteous  shall  scarcely  be  saved,  where 

'     ■    shall  the   sinner  and  the  ungodly  appear? — And  He  ivill 

repay  litem  that  do  exceeding  proudly.     And  He  vvill  repay 

them  who  even  when  conquered  are  not  converted,  because 

they  are  very  proud. 

25.  Ver.  24.  Quit  you  like  men,  and  let  your  heart  he 
strengthened :  working  good  without  fainting,  that  ye  may 
reap  in  due  season.  All  ye  uho  trust  in  the  T^ord :  that  is, 
ye  who  duly  fear  and  worship  Him,  trust  ye  in  the  Lord. 


PSALM    XXXL 


SECOND   EXPOSITION. 


SERMON    T. 

1.  Let  us  investigate,  as  we  best  can,  the  hidden  things 
of  this  Psalm,  which  we  have  just  sung,  and  let  us  offer  to 
your  ears  and  minds  a  discourse  framed  upon  it.  Its  title  is, 
To  the  end,  a  psalm  of  David  himself,  an  ecstasy.  What,  to 
the  end,  is,  "we  know,  if  we  know  Christ.     For  the  Apostle 

Rom.  saith.  For  Christ  is  the  end  of  the  laic  for  righteousness  to 
'  '  every  one  that  helieveth.  An  end,  not  consuming,  but  a 
perfecting.  For  we  use  the  word  end  in  a  double  sense ; 
either  as  that  by  which  it  is  brought  to  pass  that  what  was  is 
not,  or  by  which  it  is  brought  to  pass  that  what  had  been 
commenced  is  perfected.  To  the  end,  therefore,  is,  to 
Christ. 

2.  A  psalm  to  David,  an  ecstasy.      The  word  ecstasy  is 


i 


'  Ecstasy'  said  either  of  fear  or  of  rapture.  237 

Greek ;    in  Latin,  as  far  as  we  can  understand  it,  it  may  be   Veb. 

expressed  in  one  word,  if  it  be  called  a  transport,  (excessus.) '- — 

For  a  transport  of  the  mind  is  properly  and  usually  called 
an  ecstasy.     Now  by  transport  of  the  mind  two  things  are 
understood,  either  a  panic,  or  a  straining  after  things  above, 
so  that  in  some  sort  things  below  glide  from  the  memory. 
In  such  an  ecstasy  have  all  the  Saints  been,  to  whom  the 
secrets  of  God  exceeding  this  world  have  been  revealed.     Of 
this  transport  of  the  mind,  that  is,  ecstasy,  when  Paul  spake, 
alluding  to  himself,  he  says.  For  ivhether  tve  be  transported^  Cor. 
in  mind,  it  is  to  God :  or  whether  we  temper  ourselves,  it  is  ' 
to  you ;  for  the  love  of  Christ  constraineth  us.     That  is,  if 
we  would  only  do  such  things  and  only  contemplate  such 
things,   as   we    behold    in    a   transport    of    the    mind,    we 
should  not  be  with  you,  but  should  be  in  things  above,  as 
it  were  despising   you :    and    how    should   you   with   weak 
step    follow    us    to    those    more    lofty    and    interior    things, 
unless  again,  the  love  of  Christ  constraining  us,  ( Who,  when  Phil.  2, 
He  was  in  the  form  of  God,  thought  it  not  robbery  to  be  ' 
equal  icith  God,  but  emptied  Himself,  taking  the  form  of  a 
servant,)  we  should  consider  that  we  are  servants,  and  being 
not  ungrateful  to  Him  from  Whom  we  have  received  higher 
things,  should   for  their   sakes  who    are  weak   not   despise 
lower  things,  and  should  attemper  ourselves  to  them  who 
cannot  with  us  see  things  sublime  ?    Therefore  it  is  he  says, 
Whether  we  be  transported  in  mind,  it  is  to  God:    for  He  2  Cor. 
seeth  what  we  see  in  a  transport  of  the  mind  ;    He  Only  re-   ' 
vealeth  His  secret  things.     For  he  speaks  thus,  who   says 
that   he    was    caught   up  and    carried    away  into  the  third 
heaven,  and  heard  unspeakable  words,  which  it  is  not  lawful 
for  a  man  to  utter.     Yea,  such  was  his  transport  of  mind, 
that  he  said.  Whether  in  the  body,  or  whether  out  of  the  ^C'^^- 
body,  I  know  not :    God  knoweth.     Therefore  if  the  title  of    ' 
this  Psalm  signifies  this  transport  of  the  mind,  that  is,  this 
ecstasy,  we  ought  indeed  to  look  that  he  will  give  utterance 
to  things  great,  and  lofty,  who  composed  the  Psalm,  that  is, 
the  Prophet,  yea  rather  the  Holy  Ghost  by  the  Prophet. 

3.  But  if  this  ecstasy  is  to  be  understood  as  panic,  the 
context  of  the  Psalm  will  not  be  wanting  to  this  signification 
of  the  word  either.     For  he  seems  to  be  about  to  speak  of 


238  Christ  in  His  Body  capable  of  strong  fears. 

Psalm  suffering,  in  which  there  is  panic.    But  whose  panic  ?  Christ's, 
ExpJL^n  that  he  said,  To  the  end,  and  we  understand  Christ  to  bo 
SERM.l-the  end?    Or  peradventure  our  panic?    For  what!  can  we 
rightly  understand  panic  to  be  in  Christ  on  the  approach  of 
suffering,  Who  had  come  on  account  of  it  ?    when  He  had 
come  to  that  for  which  He  had  come,  had  He  panic  at  the 
prospect  of  death  ?     If  He  were  so  entirely  man,  as  not  to 
be    God,    He   would   more    rejoice    at  the  prospect  of  the 
resurrection,    than   have   panic    at   the    prospect   of  death. 
Nevertheless,  since  He  vouchsafed  to  assume  the  form  of  a 
servant,  and    therein    to  clothe  us  with   Himself,  He  Who 
disdained  not  to  assume  us  unto  Himself,  did  not  disdain  to 
transfigure  us  into  Himself,  and  to  speak  with   our  words, 
that  we  too  might  speak  with  His  words.     For  this  wonderful 
interchange  hath  taken  place,  and  a  divine  traffic  hath  been 
transacted,  an  exchange  of  things  duly  solemnized  in  this 
world   by   the    heavenly    Merchant.     He    came    to   receive 
reproaches,  to  give  honours ;    He  came  to  drink  the  cup  of 
sorrow,  to  give  salvation  ;    He  came  to  submit  to  death,  to 
give  life.     Being  then  about  to  die  from  that  which  he  had 
of  ours,  He  was  in  panic,  not  in  Himself,  but  in  us :    since 
Mat. 26,  too  He   both  said  this,  that  His   soul  was    sorrowful,  even 
unto  death,  and  all  we  ourselves  of  course  with  Him.     For 
without  Him  we  are  nothing  :  but  in  Him  is  Christ  Himself, 
and  we.     How  ?    Because  Whole  Christ  is  Head  and  Body. 
The  Head,  That  Saviour  of  the  Body,  Who  hath  already 
ascended  into  heaven  :    but  the  body  is  the  Church,  which 
toils  on    earth.     Now  unless   this  Body  did    cleave   to  its 
Head  in  the  bond  of  love,  so  as  for  there  to  be  made  One  of 
the  Head   and  the  Body,  He    could  not  say  in   reproving 
Acts  9,  from  heaven  a  certain  persecutor,  Saul,  Saul,  ivhy  persecutest 
thou  Me?    Since  no  man  was  touching  Him  now  sitting  in 
heaven,  how  did  Saul,  by  his  violence  against  Christians  on 
earth,  any  way  inflict  injur}'  upon  Him  ?     He  does  not  say, 
Why  persecutest  thou  My  Saints,  or  My  servants ;  but,  why 
persecutest  thou  Me  ?    that  is,  My  members.     The    Head 
cried  out  for  the  members,  and  the  Head  transfigured  the 
members    into    Himself.       For   the    tongue    takes   up    the 
utterance  of  the  foot.     When  by  chance  the  foot,  bruised  in 
the  crowd,  is  in  pain,  the  tongue  cries  out,  "  You  are  treading 


Even  the  righteous  have  some  fear  of  suffering.         239 

upon  me."     For  it  does  not  say,  "  You  are  treacling  on  my  Veb. 

foot ;"  but  it  says  that  it  is  itself  being  trode  upon,  when : — 

no  one  touched  it.  But  the  foot,  which  has  been  trode 
upon,  is  not  separated  from  the  tongue.  Therefore  thus  also 
by  ecstasy  is  not  unfitly  understood  panic.  For  what  shall 
I  say,  Brethren  ?  If  there  were  absolutely  no  panic  in  those 
that  are  about  to  suffer,  would  that  be  said  to  Peter  himself, 
which  we  heard  on  the  Apostle's  birthday,  when  the  Lord 
predicted  to  him  his  future  suffering,  When  thou  wast  f"^"^^' 
young,  ihoii  girdedst  thyself,  and  wentesl  uhither  thou 
ivouldest  ;  but  uhen  thou  shall  be  old,  another  shall  gird 
thee,  and  carry  thee  whither  thou  tcouldesi  not  ?  And  this, 
saith  he,  spake  He,  signifying  tvhat  death  lie  should  die. 
If  therefore  the  Apostle  Peter,  of  so  great  perfection,  went 
unwillingly  whither  he  would  not,  (he  died  unwillingly, 
but  was  crowned  v\illingly,)  what  wonder,  if  there  be  some 
panic  in  the  suffering  even  of  the  righteous,  even  of  Saints  ? 
Panic  comes  from  human  weakness,  hope  from  divine 
promise.  That  for  which  thou  feelest  panic  is  thine  own, 
what  thou  hopest  is  the  gift  of  God  in  thee.  And  it  is 
better  thou  dost  acknowledge  thyself  in  thy  panic,  that 
in  thy  deliverance  thou  mayest  glorify  Him  Who  made 
thee.  Let  human  weakness  be  panic- struck,  divine  mercy 
faileth  not  in  that  fear.  In  fine,  this  panic-struck  one 
begins  with  this.  (Ver.  L)  In  Thee,  O  Lord,  have  I 
hoped,  let  me  not  be  confounded  for  ever.  You  see,  that 
he  both  is  panic-struck,  and  hopes :  you  see  that  this  panic  is 
not  without  hope.  Even  though  there  be  some  disturbance 
in  the  human  heart,  divine  consolation  withdraws  not. 

4.  Here  then  Christ  speaketh  in  the  Prophet :  I  venture  to 
say,  Christ  speaketh.  The  Psalmist  will  say  some  things  in 
this  Psalm,  which  may  seem  as  if  they  could  not  apply  to 
Christ,  to  that  excellency  of  our  Head,  and  especially  to  That  John  i, 
Word  Which  was  in  the  beginning  God  with  God:  nor 
perhaps  will  some  things  here  seem  to  apply  to  Him  in  the  Phil.  2, 
form  of  a  servant,  which  form  of  a  servant  He  took  from  the 
Virgin  :  and  yet  Christ  speaketh,  because  Christ  in  Christ's 
members.  And,  that  ye  may  know,  that  the  Head  and  His 
Body  are  called  One  Christ,  He  saith  Himself,  when  He 
was  speaking  of  marriage,  They  shall  be  two  in  one  Jf,esh  :  Gen.  2, 


240  Head  and  Members  together  are  One  Christ. 

PsAi.M  therefore  they  arc  no  more  two,  but  one  flesh.     But,  perad- 
^^^j' venture,  He  may  say  this  of  any  marriage.    Hear  the  Apostle 
SERM.l.paul ;  And  they  shall  be  two,  saith  he,  in  onejiesh.     This  is 
?J^g^     a  great  mystery ;  but  I  speak  concerning   Christ,  and  the 
Eph.  5,  Church.     There  is  produced  then  as  it  were  out  of  two,  one 
■    ■  certain  person,  of  the  Head  and  the  Body,  of  the  Bridegroom 
and  the  Bride.     For  the  wonderful  and  excellent  unity  of 
this  person,  the  prophet  Isaiah  also  sets  forth  ;  for  speaking 
Is.  61,   in  him  too,  Christ  saith  in  prophecy,  He  hath  bound  a  mitre 
^^'        on  Me,  as  on  a  Bridegroom  the  chaplet,  and  adorned  3Ie 
with  ornaments  as  a  Bride.     He  called  Himself  the  Bride- 
groom, and  the  Bride :  why  called  He  Himself  the  Bride- 
groom, and  the  Bride,  unless  because  they  shall  be  two  in 
one  flesh  ?    If  two  in  one  flesh,  why  not  too  in  one  voice  ? 
Christ  may  therefore  speak,  because  the  Church  speaks  in 
Christ,  and  Christ  in  the   Church ;    and   the  Body  in  the 
Head,  and  the  Head  in  the  Body.     Hear  the  Apostle  ex- 
1  Cor.    pressing  this  very  thing  more  clearly.  For  as  the  body  is 
12, 12.  ^^^^^  ^^^^  Aa^/i  many  members,  and  all  the  members  of  the 
body,    being    many,    are    one   body;    so    also    is    Christ. 
Speaking  of  the  members  of  Christ,  that  is,  of  the  faithful, 
he  doth  not  say,  so  also  are  the  members  of  Christ ;  but  to 
all  that  he  hath  expressed  he  gave  the  name  of  Christ.     For 
as  the  body  is  one,  and  hath  many  viembers,  and  all  the 
members  of  the  body,  being  many,  are  one  body,  so  also  is 
Christ  many  members,  one    Body.     Therefore  we    all    are 
together  with  our  Head,  Christ,  without  our  Head  nothing 
worth.     Why?    Because  with  our  Head  we   are  the  vine: 
without   our   Head,   which    God    forbid,   lopped    branches, 
destined  to  no  work  of  the  husbandman,  but  to  the  fire  only. 
John  15,  So   He  Himself  in  the  Gospel,  /  am  the  Vine,  ye  are  the 
^'  ^'      branches.  My  Father  is  the  husbandman,  and  without  Me, 
saith  He,  ye  can   do   nothing.     O  Lord,  if  without   Thee 
nothing,  in  Thee  all.     For  whatsoever  He  worketh  by  us,  we 
seem  to  work.     He  can  do  much  and   all   without  us,  we 
without  Him  nothing. 

5.  Therefore  in  whatever  ecstasy  he  speaketh,  whether  in 
panic  or  transport  of  the  mind,  what  is  said  is  suitable.  Let  us 
speak  in  the  Body  of  Christ,  let  us  all  speak  as  one,  for  that 
all  are  oneness;  let  us  say,  In  Thee,  O  Lord,  have  I  trusted, 


Wholesome  confusion,  and  evei'lasting.  God's  Righteousness.  -241 

let  me  not  be  confounded  for  ever.     That  confusion   do  I   Ver. 
dread,  sailh  Me,  which  is  for  ever.     For  there  is  a  certain  — ^- — 
confusion  for  a  time  which  is  useful,  the  disturbance  of  a 
mind  looking  back  on  its  sins,  amazed  at  the  looking  back, 
in  its  amazement  ashamed,  in  its  shame  reforming.    Whence 
too  tlie  Apostle  saith,  For  lohat  glory  had  ye  then  in  those r^^m.  6 
things  whereof  ye  are  now  ashamed"?    Therefore  he  saith 2^* 
that  they,  now  faithful,  are  ashamed,  not  of  present  gifts,  but 
of  past  sins.     Let  not  the  Christian    dread  this  confusion  : 
yea  rather,  if  he  have  not  this,  he  will  have  everlasting  con- 
fusion.    What  is   everlasting  confusion  ?  •  When  that  shall 
happen,  which  is  said,  And  their  iniquities  shall  take  them^^^i^dom 
over  on   the  contrary  part.     And   as   then-  iniquities   take^'^*^* 
them  over  on  the  contrary  part,  all  the  bad  flock  shall  go  to 
the  left  hand,  as  goats  separated  from  the  sheep ;  and  they 
shall  hear,  Go  ye  into  the  fire  everlasting,  which  hath  been  Matt. 
prepared  for  the  devil  and  his  angels.    They  ask  why?     For?^^^^- 
I  was  an  hungred,  and  ye  gave  31e  no  meat.    They  despised 
then,  when  they  gave  no  meat  to  Christ  as   He  hungered, 
when  they  gave  no  drink  to  the  thirsty,  when  they  clothed 
not  the  naked;  took  not  in  the  stranger,  visited  not  the  sick — 
then  they  despised.     When  these  things  shall  begin  to  be 
enumerated  to  them,  they  will  be  confomided,  and  this  con- 
fusion will  be  for  ever.    And  in  fear  of  this,  he  who  is  afraid, 
or  whose    mind   is    transported    toward    God,   makelh    this 
request.  In  Thee.,  0  Lord,  have  I  trnsted,  let  me  not  be  con- 
founded for  ever. 

6.  And  in  Thy  Righteousness  rescue  me,  and  deliver  7ne. 
For  if  Thou  lookest  to  my  righteousness.  Thou  condemnest 
me.  In  Thy  Righteousness  rescue  me.  For  there  is  a 
righteousness  of  God,  which  becomes  ours  too,  when  it  is 
giv^en  to  us.  Now  it  is  therefore  called  God's  Righteousness, 
that  man  may  not  deem  that  he  hath  righteousness  of  him- 
self. For  thus  the  Apostle  Paul  saith.  To  him  thai  believeth  Rom.  4, 
on  Him  Who  juslifieth  the  ungodly,  (what  is,  Who  justifieth 
the  ungodly'^  Who  of  ungodly  maketh  a  man  righteous:) 
his  faith  is  counted  for  righteousness.  But  the  Jews,  because 
they  thought  that  they  could  by  their  own  strength  fulfil 
righteousness,  stumbled  at  the  stumbling-stone  and  rock  oflb.9,33. 
offence,  and  did  not  acknowledge  the  grace  of  Christ.     For 

K 


242         Man,  unable  to  free  himself  from  sin,  needs  help. 

Psalm  they  received  a  law,  whereby  they  could  be  made  guilty, 
g^p^jj"  but  could  not  be  freed  from  guilt.     In  fine,  what  saith  the 
SermJ.  Apostle  of  them  ?    For  I  bear  them  record  that  they  have  a 
Kom.     zeal  of  God,  but  not  according  to  knowledge.    What  is,  what 
'  *     he  says,  the  Jews  have  a  zeal  of  God,  but  not  according  to 
knowledge  ?    Hear  what  not  according  to  knowledge  is.    For 
they  being  ignorant  of  the  righteousness  of  God,  and  wishing 
to  establish  their  own,  have  not  subjnitted  themselves  to  the 
righteousness  of  God.     If  then  for  this  reason  they  have  not 
a  zeal  of  God  according  to   knowledge,  because   they  are 
ignorant  of  God's  righteousness,  and  wish  to  establish  their 
own,  as  if  they  were  made  righteous  of  themselves  :  for  this 
reason   have    they  not   come    to   know  the    grace    of  God, 
because  they  would  not  be  saved  freely.     Who  is  he  that  is 
saved  freely.?    In  whom   the  Saviour   findeth  not  Avhat  to 
crown,    but    what    to    condemn ;    findeth    not    deserts    of 
good   things,    but   findeth    deserts    of  punishment.     If  He 
deal  as  it  were  strictly  according  to  the  rule  of  the  law  laid 
down,  the  sinner  must  be  condemned.     If  He  were  to  act  by 
this   rule,   whom    would    He    deliver  ?    He   found    all  men 
sinners :  He  Alone  came  without  sin,  Who  foimd  us  sinners. 
Rom.  3,  So  saith  the  Apostle  :  For  all  have  sinned,  and  are  in  need 
"  '       of  the  glory  of  God.     What  means,  are  in  need  of  the  glory 
of  God?    Tiiat  He  should  Himself  deliver,  and  not  thou. 
Because  thou  canst  not  deliver  thyself,  thou  needest  a  de- 
liverer.   Wherein  dost  thou  vaunt  thyself  ?  Wherein  dost  thou 
rely  on  the  Law  and  on  righteousness .''    Seest  thou  not  what 
is  inwardly  struggling  in  thee,  of  thee,  against  thee  ?  Hearest 
thou  not  one  fighting,  and  confessing,  and  longing  for  help 
in  the  fight  ?    Hearest  thou  not  the  Lord's  combatant  asking 
of  the  disposer  of  the  contest  help  in  his  fight  ?    For  God 
doth  not  so  look  on  at  thy  struggles,  as  the  exhibitor  of  the 
games  looks  on,  if  so  be  thou  fightest  in  the  amphitheatre. 
He  can  g^ve  thee  a  prize  if  victorious ;  lie  cannot  help  thee 
in  danger.     Not  so  doth  God  look  on.     Look  there,  mark 
Rom.  7, him  that  saith.  For  1  delight  in  the  law  of  God  after  the 
'  inward  tnan;  but  I  see  another  law  in  my  members,  warring 
against  the  law  of  my  mind,  and  leading  me  captive  in  the 
law  of  sin,  uhich  is  in  my  members.     O  wretched  man  that 
I  am !  icho  shall  deliver  me  from  the  body  of  this  death  ? 


Trust  in  His  free  grace.  GoiVs  bending  His  Ear  to  man.  243 

The  grace  of  God  through  Testis  Christ  our  Lord.     Why  Veu. 
grace  ?     Because  it  is  given   gratuitously.    Why  is  it  given  — '- — 
gratuitously?  Because  thy  merits  have  not  gone  before,  but 
the  kindnesses  of  God  have  prevented  thee.    Glory  then  be  to 
Him  Who  delivereth  us.      For  all  have  sinned,  and  are  /'«  Rom.  3, 
need  of  the  glory  of  God.     In  Thee.,  then,  O  Lord,  have  I  ~' ' 
trusted,  not  in  myself:     let  vie  not  be  confounded  for  ever, 
because  I  trust  in   Him,   Who   confoundeth  not.     In    Thy 
Righteousness  rescue  me,  and  deliver  me.     Since  Thou  hast 
not  found  in  me  my  own  righteousness,  rescue  me  in  Thine : 
that  is,  let  that  rescue  me  which  justifieth  me,  which  maketli 
me   of  ungodly  godly,   of  unrighteous  righteous,   of  blind 
seeing,  of  falling  rising,  of  weeping  rejoicing.    This  delivereth 
me :  not  T  myself.     In   Thy  Righteousness  rescue  me,  and 
deliver  me. 

7.  Ver.  2.  Bend  down  Thine  ear  unto  me.  God  did  this, 
when  He  sent  Christ  Himself  unto  us.  He  sent  Him  to  us, 
Who  bending    His    Head   wrote   with  His   Finger  on  the  ^  ,    „ 

Johu  8, 

earth,  when  the  adulterous  woman  was  brought  before  Himc. 
to  be  punished.     But  He  had  before  bent  Himself  to  tlic 
earth,  that  is,  God  to  man,  to  whom  it  was  said,  Earth  thou  (^g„  3 
art,  and  unto  earth  thou  shall  go.     For  God  doth  not  bend  i^- 
His  Ear  to  us  as  if  in  bodily  space,  nor  is  He  boimded  by 
these  circumscribed  bodily  members.     Nay,  let  not  human 
fancies    form    any    such  notions  as  these.     God  is    Truth. 
Truth  is  neither  square,  nor  round,  nor  long.     It  is  every 
where  present,  if  the  eye  of  the  heart  be  open  to  It.     Never- 
theless God  bendeth  His  Ear  to  us,  letting  down  mercy  upon 
us.     What  greater  mercy,  than  that  He  should  give  us  His 
Only  One,  not  to  live  with  us,  but  to  die   for  us?     Bend 
down  Thine  Ear  unto  me. 

8.  Make  haste  to  deliver  me.  For  he  is  heard  in  this, 
when  he  saith,  Make  haste.  For  for  this  purpose  this  word 
was  used,  that  thou  mayest  understand  how  that  all  this  age, 
which  seems  to  us  while  it  is  passing  long,  is  but  a  moment. 
That  is  not  long,  which  hath  an  end.  The  period  from 
Adam  to  this  day  is  passed,  and  much  more  in  truth  hath 
been  passed  already,  than  remains  to  be  passed.  If  Adam 
were  still  living,  and  should  die  to-day ;  what  would  it  profit 
him  to  have  been  so  long,  to  have  lived  so  long  ?    Why  then 

k2 


244  Man  cannot  even  seek  refiuje,  save  as  enabled.  * 

Psalm  this    Jiaste  ?    Because    time  flies   by,  and  what  is  slow  to 
Expfri!  t^iee,  is  in  GocFs  sight  short.     This  haste  he  had  already 
Serm.T.  understood  in  ecstasy.     Make  haste  to  deliver  me.     Be  unto 
me  a  God  Who  prolecteth  me,  and  a  house  of  refuffe,  that 
Thou  mayest  save  me.     Be  Thou  unto  me  a  house  of  refuge, 
a  God  Who  protecteth,  a  house  of  refuge.     For  sometimes 
1  am  in  peril,  and  I  would  fly :    whither  do  I  fly  ?    to  what 
place    fly    safely  ?    to    what   hill  ?    to   what    cave  ?    to  what 
guarded  shelter  ?    What  castle  can  I  hold  ?  with  what  walls 
be   encompassed  ?     Whithersoever  I  go,  I  accompany  my- 
self.    For,  O    man,   whatsoever   thou  wilt,  thou  canst  fly, 
except  thy  conscience.     Enter  into  thy  house,  rest  on  thy 
bed,  enter  the  inner  chambers ;   thou  canst  have  no  place 
within,  whither  thou  mayest  fly  from  thy  conscience,  if  thy 
sins  torment  thee.     But  because  he  hath  said.  Make  Jiaste 
to  deliver  me,  and  rescue  me  in  Thy  Riyhteousncss,  that 
Thou  mayest  remit  my  sins,  and  build  up  Thy  Righteous- 
ness in  me :  Thou  shalt  be  to  me  a  house  of  refuge,  to  Thee 
do  I  fly.     For  whither  shall  I  fly  from  Thee  ?     God  is  angry 
with  thee,  whither  wilt  thou  fly?    Hear  what,  in  fear  of  the 
Ps,  139,  anger  of  God,  he  saith  in  another  Psalm,  Whither  shall  I  go 
'^'  ^'     from  Thy  Spirit  ?  or,  uhither  shall  1  jiy  from  Thy  presence? 
If  I  climh  up  into  heaven,  TIioii  art  there  :  if  I  go  down  into 
hell,  Thou  art  present.     Whithersoever  I  go,  there  I  find 
Thee.     And  if  Thou  art  angry,  I  find  Tliee  an  Avenger ;  if 
Thou  art  propitious,  an  Helper.     Nothing  then  remains  for 
me,  but  to.  fly  unto  Thee,  not  from  Thee.     If  Thou  art  a 
servant,  to  escape  a  human  master,   Thou  fliest  to  places 
where  Thy  master  is  not :  to  escape  God,  fly  to  the  Lord. 
For  there  is  no  place,  whither  thou  mayest  fly  from  God. 
All  things  are  present  and  naked  to  the  eyes  of  the  Almighty. 
Be  Thou  then  to  me,  saith  he,  a  house  of  refuge.     For  if 
I  shall  not  be  made  whole,  how  shall  I  fly  ?  Make  me  whole, 
and  I  fly  to  Thee.     For  if  Thou  dost  not  make  me  whole, 
I  cannot  walk  :  how  shall  I  be  able  to  fly  ?    Whither  should 
he  go,  whither  fly,  if  he  be  unable  to  walk,  half  dead  in  the 
way,  maimed  and  wounded  by  robbers  ?    Whom  the  priest 
going  by  passed  over,  the  Levite  going  by  passed  over,  the 
Samaritan  going  by  pitied,  that  is,  the  Lord  Himself,  Who 
hath  pitied  the  race  of  man.     For  Samarite  is  by  interpreta- 


Christ  our  Keeper.   He  feeds  now  iclt/i  milk.   Satan  s  trap.  245 

tion  keeper.     And  who    keepeth   us,  if   He    deserteth   us?   Ver. 

With  good  reason,  when  the  Jews  said  railing  at  Him,  Sivj   -^ 

we  not  truly  that  Thou  art  a  Samaritan,  and  hast  a  decil  'i  48.49.' 
He  rejected  the  one,  accepted  the  other,  saying,  7  have  not 
a  devil.  He  did  not  say,  I  am  not  a  Samaritan  :  wishing  it 
to  be  understood  that  He  is  our  Keeper.  In  pity  then  He 
drew  nigh.  He  took  care  of  him,  brought  him  to  an  inn, 
fulfilled  His  mercy  towards  him :  now  he  is  able  to  walk,  he 
is  able  even  to  fly.  Whither  should  he  fly  but  to  God, 
where  he  hath  made  for  himself  a  house  of  refuge  } 

9.  Ver.  3.  For  Thou  art  my  strength  and  my  refuge; 
and  for  Thy  Name's  sake  Thou  shalt  be  my  guide,  and 
shalt  nourish  me.  Not  for  my  merit's  sake,  but  for  Thy 
Name's  sake,  tliat  Thou  mayest  be  glorified,  not  because 
I  am  worthy.  Thou  shalt  he  my  guide,  that  T  go  not  astray 
from  Thee ;  and  Thou  shalt  nourish  me,  that  I  may  be 
strong  to  eat  the  food,  wherewith  Thou  feedest  angels.  For 
here  hath  He  nourished  us  with  milk,  Who  hath  promised 
us  heavenly  food  ;  and  hath  exercised  a  mother's  pity.  For 
as  a  mother,  when  suckling,  conveys  through  the  flesh  the 
same  food  which  the  infant  is  not  able  to  take,  and  infuses 
milk ;  (for  the  little  one  receives  the  same  as  he  would 
receive  at  table,  but  what  is  conveyed  through  the  flesh  is 
suited  to  the  little  one ;)  so  the  Lord,  that  He  might  make 
His  wisdom  milk  to  us,  came  to  us  clothed  with  Flesh. 
Hence  the  Body  of  Christ  speaketh,  Thou  shalt  nourish  me. 

10.  Thou  shalt  bring  me  out  of  this  trap,  which  they  have 
hidden  for  me.  Now  is  suffering  intimated,  Tliou  shalt 
bring  me  out  of  this  trap  ivhich  they  have  hidden  for  me. 
Nor  is  it  that  suffering  only,  wherewith  our  Lord  Jesus 
Christ  suffered ;  the  devil  hath  spread  his  trap  even  unto  the 
end.  And  woe  to  that  man  that  falleth  into  it;  now  every 
one  doth  fall,  who  trusteth  not  in  God,  who  saith  not.  In 
Thee,  O  Lord^  have  I  trusted,  let  me  not  be  confounded  for 

j  ever,  and  in  Thy  righteousness  rescue  me,  and  deliver  me. 
The  trap  of  the  enemy  hath  been  spread,  and  prepared.  He 
hath  baited  the  trap  with  error  and  terror ;  error  to  entice 
with,  terror  to  crush  and  hurry  away.  Shut  thou  the  door 
of  desire  against  error,  shut  the  door  of  fear  against  terror, 
and  thou  shalt  be  led  out  of  the  trap.     Of  this  kind  of  fight 


246   The  Body  of  Christ  tempted  variously  at  different  times. 

Psalm  thy  Captain  Himself,  Who  for  thy  salie  vouchsafed  even  to 
ExFJl.be  tempted,  hath  given  thee  an  example  in  Himself.     And 
^LH^LiI-  He  was   first  tempted  with  enticements  ;    for  the   door  of 
desire  was  tempted  in  Him,  when  the  devil  tempted  Him, 
Matt.  4,  saying,   Command  these  stones,  that  they  he  made  bread. 
Luke  4    Worship  me,  and  I  ivill  give  Thee  these  kingdoms.     Cast 
3.  &c.     Thyself  down,  for  it  hath  heen  written.  He  hath  given  His  an- 
gels charge  over  Thee,  and  in  their  hands  they  shall  bear  Thee 
up,  lest  at  any  time  Thou  dash  Thy  foot  against  a  stone. 
All  this  enticement  tempts  desire.     But  when  he  found  the 
door  of  desire  shut  in  Him,  Who  was  tempted  for  us,  he  be- 
took himself  to  tempting  the   door  of  fear,  and  prepared 
suffering  for  Him.     In  a  word,  the  Evangelist  speaketh  thus, 
Luke  4,  And  the  tenip)tation  being  ended,  the  devil  departed  from 
Him  for  a  season.     What  \^,for  a  season  ?    As  if  he  would 
return,  and  tempt  the  gate  of  fear,  because  he  found  the 
gate  of  desire  closed.     The  whole   Body  then  of  Christ  is 
tempted  even  unto  the  end.     My  Brethren,  when  some  evil 
or  other  was  enjoined  against  the  Christians,  this  Body  was 
attacked   together,  the  whole  was  attacked :    hence  it  was 
Ps.  118,  said  in  the  Psalm,  As  a  heap  of  sand  I  was  shaken  that 
^^'        I  might  fall,  and  the  Lord  held  me  up.     But  when  these 
things  were  over,  which  attacked  the  whole  Body  that  it 
it  might  fall,  temptation  began  in  its  separate  parts.     The 
isoOxf.Body  of  Christ  is  tempted  part  by  part':   one  Church  does 
not  suffer  persecution,  another  does.     It  suffers  not  the  rage 
of  the  Emperor,    but   the    rage    of  an    evil  people.     How 
great  devastations  from  the  populace  !    How  great  evils  have 
been  heaped  upon  the  Church  by  bad  Christians,  by  those, 
Luke  5,  who,  having  been  taken  in  that  net,  have  so  multiplied,  as  to 
'^'  weigh  down  the  ships  in  that  fishing  of  the  Lord  before  the 

Passion  !  There  is  no  want  then  of  the  weighing  down  of 
temptation.  Let  no  one  say  to  himself,  "  It  is  not  a  time 
of  temptation."  Whoso  saitli  this  to  himself,  promiseth 
himself  peace:  whoso  promiseth  himself  peace,  is  assaulted 
off  his  guard.  Let  the  whole  Body  of  Christ  then  say, 
(ver.  4.)  Tho^(,  wilt  bring  me  out  of  this  trap,  which  they 
have  hidden  for  me :  because  our  Head  even  hath  been 
brought  out  of  the  trap,  which  they  hid  for  Him,  to  Whom 
it  was  just  now  sai<l  in  the  Gospel,  that  they  would  say, 


Our  Lord,  using  loordsfrom  the  Psalms,  shelved  them  His.  247 

This  is  the  heir ;  come,  let  us  kill  Him,  and  the  inheritance  Ver. 
ivill  be   ours.     And  on    being  questioned,    What  will  the  -^'  ^' 
Lord  of  the  vineyard  do  to  the  wicked  husbandmen  ?  they  9. 
pronounced  sentence  against  themselves :  He  will  miserably 
destroy  those  wicked  men,  and  will  let  out  his  vineyard  to 
other   husbandmen.      What,   and  have  ye  never  read,   7y«(?Mat.2i, 
Stone  which  the  builders  rejected,  the  same  is  become  the 
Head  of  the  corner?    For  what  is  here,  the  builders  rejected; 
is  expressed  in  the  Gospel,  they  cast  out  of  the  vineyard, 
and  slew.     He  too  then  hath  been  delivered.     Our  Head  is 
above,  is  free.     Let  us  cleave  to  Him  by  love,  that  we  may 
be  hereafter  the  better  united  to  Him  by  immortality  ;  and 
let  us  say  all,  Thou  wilt  take  me  out  of  that  trap  which  they 
have  hidden  for  me  ;  for  Thou  art  my  Protector. 

11.  Let  us  listen  to  the  words  of  the  Lord,  which  He 
spake  on  the  Cross,  Into  Thy  hands  I  commend  My  spirit. 
At  least  when  we  meet  in  the  Gospel  with  His  words  from 
this  Psalm,  let  us  not  doubt  that  He  Himself  hath  spoken 
here.     We  have  this  in  the  Gospel:  He  said,  (ver.  5.)  //zYo^ukeas, 
Thy  hands  I  commend  My  spirit:  and  He  bowed  His  head,  John  19, 
and  gave  up  the  ghost.     It  was  not  without  a  cause  that  He^*^* 
would  have  the  words  of  this  Psalm  to  be  His  own  words, 
but  only  that  He  might  warn  you  that  He  hath  spoken  in 
this  Psalm.     Seek  Him  here :   consider  how  He  wished  to  be 
sought  for  in  that  Psalm,  For  the  talcing  up  of  the  morning :  Ps.  22, 
They  pierced  My  Hands   and  Hfg  Feet;    they  n umbered \fll'j^ 
distinctly  all  My  bones ;  yea,  they  regarded  and  beheld  Me  ;  tit.  p. 
they  divided  My  garments  for  themselves,  and  cast  the  lot 
upon  My  vesture;  that  He  might  warn  thee  that  this  was 
fulfilled  in  Himself,  He  placed  in  His  mouth  the  heading  of 
this  very  Psalm,  O  God,  My  God,  ivhy  hast  Thou  forsaken  \h.  1. 
Me  ?     And  yet  He  transferred  in  a  figure  the  voice  of  His 
Body  unto  Himself;  for  the  Father  never  at  any  time  forsook 
His  Only  Son.      Thou  hast  redeemed  me,  O  Lord  God  of 
truth.     Doing  Avhat  Thou  hast  promised,  not  failing  in  Thy 
promise,  O  God  of  truth. 

12.  Ver.  6.  Thou  halest  them  that  hold  to  vanity  uselessly. 
Who  holds  to  vanity  ?  He  that  by  fear  of  death  dieth.  For 
by  fear  of  death  he  lieth,  and  dieth  before  he  dies,  who 
therefore  lied  that  he  might  live.    Thou  wouldest  lie  that  thou 


248     Inanities  in  which  men  trust.    Mart's  hard  necessities. 

Psalm  mavest  not  die:    thou  both  liest,  and  diest:    and   whereas 

XXXI. 

Exp.Il'.t^iou  shunnest  one  death,  which  thou  canst  put  off,  but  canst 

SERM.I.po^  p^^t  away,  thou  fallest  into  two,  so  as  that  thou  diest  fost 
in  soul,  and  afterwards  in  body.  Whence  is  this,  but  from 
holding  to  vanity }  Because  the  passing  day  is  sweet  to 
thee,  because  the  flying  seasons,  of  which  thou  retainest 
nothing  and  art  moreover  thyself  retained,  are  sweet  to  thee. 
T/ioii  hatest  them  that  hold  to  vanity  uselessly.  But  7,  who 
do  not  hold  to  vanity,  have  trusted  in  the  Lord.  Thou 
trustest  in  money,  thou  boldest  by  vanity:  thou  trustest  in 
honour  and  in  some  eminence  of  human  power,  thou  boldest 
to  vanity  :  thou  trustest  in  some  powerful  friend,  thou  bold- 
est to  vanity.  When  thou  trustest  in  all  these  things,  either 
thou  diest  and  leavest  them  here;  or  in  thy  lifetime  they  all 
perish,  and  thou  failest  in  thy  trust.  Of  this  vanity  Isaiah 
jg_  40  maketh  mention,  when  he  s.d\th,  All  ^ flesh  is  grass,  and  all 
^—^-  the  (/lory  thereof  is  as  the  Jlower  of  grass:  tJie  grass  icither- 
eth,  and  the  flower  thereof  falleth ;  but  the  word  of  the  Lord 
ahidethfor  ever.  But  I  am  not  as  they  who  trust  in  vanity, 
and  do  hold  to  vanity;  but  have  trusted  in  the  Lord,  Who  is 
not  vanity. 

13.  Ver,  7.  /  ivill  he  glad,  and  rejoice  in  Thy  mercy, 
not  in  mine  own  righteousness.  For  Thou  Itast  regarded 
my  hu77iiliation,  Thou  hast  saved  my  soul  from  necessities, 
and  hast  not  shut  me  up  into  the  hands  of  the  enemy.  What 
are  the  necessities,  from  which  we  wish  our  soul  to  be  saved.? 
Who  can  number  them  ?  Who  duly  amplify  them .''  Who 
fitly  set  them  forth,  to  be  shunned  and  avoided  ?  First  it  is 
a  hard  necessity  in  the  human  race,  not  to  know  another's 
heart,  to  think  ill  frequently  of  a  faithful  friend,  to  think 
well  frequently  of  a  faithless  friend.  O  hard  necessity ! 
And  what  canst  thou  do  to  look  into  hearts .?  what  eye 
apply,  O  weak  and  lamentable  mortality  ?  What  canst 
thou  do  to  see  to-day  thy  brother"'s  heart }  Thou  hast 
nothing  thou  canst  do.  There  is  another  greater  necessity, 
thou  seest  not  even  thine  own,  how  it  will  be  to-mori'ow. 
What  shall  I  now  say  of  the  necessities  of  mortality  itself? 
Death  is  inevitable,  and  no  man  wishes  it.  No  man  wishes 
what  is  inevitable.  No  man  wishes  that,  which  will  be, 
Avhethcr  he  will  or  no.      Hard  necessitv,  not  to  %vish  that 


Death  a  hardship.     Hard  covjiict  loith  evil.  '249 

which  cannot  be  shunned!    For  if  it  were  possible,  we  should  Ver. 

be  unwilling  doubtless  to  die;  and  should  wish  to  be  made — 

as  Angels,  but  by  some  transformation,  not  by  death:  as  the 
Apostle  saith,  IVe  have  a  building  of  God,  a  house  not  made  2  Cor.  5, 
icith  hands,  eternal  in  the  heavens.  For  in  this  we  groan, 
desiring  to  be  clothed  upon  with  our  house  uhich  is  from 
heaven,  if  so  he  that  we  be  found  clothed  and  not  naked. 
For  we  who  are  in  this  habitation  do  groan,  being  burdened: 
wherein  we  would  not  be  unclolhed,  but  clothed  npon,  that 
mortality  may  be  swallowed  np  of  life.  We  wish  to  attain 
unto  the  kingdom  of  God,  but  we  do  not  wish  it  through 
death:  arid  yet  necessity  saith  unto  thee,  This  way  shalt 
thou  come.  Dost  thou  hesitate,  O  man,  to  come  this  way, 
when  God  hath  come  this  way  to  thee?  What  again  are  the 
necessities  in  conquering  most  inveterate  lusts,  and  evil 
habits  the  growth  of  years  ?  To  conquer  habit,  you  know, 
is  a  hard  battle.  Thou  seest  how  evil  are  thy  deeds,  how 
detestable,  how  unhappy ;  and  yet  thou  doest  the  same : 
thou  didst  so  yesterday,  thou  wilt  do  so  to-day.  If  they  are 
thus  displeasing  to  thee,  whilst  I  am  speaking,  how  do  they 
displease  thee,  when  thou  thinkest  on  them.?  And  yet  thou 
wilt  do  the  same.  By  what  art  thou  hurried  along?  who 
drags  thee  captive  ?  Is  it  that  law  in  thy  members  warring 
against  the  law  of  thy  mind?  Cry  out  then,  Wretched  man  B.om.  7, 
that  I  am, who  shall  deliver  me  from  the  body  of  this  death? 
TJie grace  of  God  through  Jesus  Christ  our  Lord:  and  so  that 
is  fulfilled  in  thee,  which  we  just  now  said.  But  I  have  trusted 
in  the  Lord:  I  will  be  glad,  and  rejoice  in  TJiy  mercy;  for 
TIiou  hast  regarded  my  humiliation.  Thou  hast  saved  my 
soul  from  necessities.  For  how  hath  thy  soul  been  saved 
from  necessities,  but  because  thy  humiliation  hath  been  re- 
garded ?  Unless  thou  wert  first  humbled.  He  would  not  hear 
thee.  Who  should  deliver  thee  from  necessities.  He  was 
humbled,  who  said.  Wretched  man  that  I  am,  who  shall 
deliver  me  from  the  body  of  this  death  ?  They  were  not 
humbled,  who  being  ignorant  of  God's  Righteousness,  andRom.io, 
wishing  to  establish  their  own,  have  not  submitted  themselves 
to  the  Highteousness  of  God. 

14.  Ver.  8.  And  TJiou  hast  not  shut  me  up  into  the  hands 
of  the  enemy.     Not  thy  neighbour,  not  thy  partner,  not  him 


250       Our  Ghostly  Enemy.   The  narroiv  way  large  to  love. 
PsAi.M  with  whom  ihou  hast  been  on  service,  and  iniured  hiin,  or  it 

V  V  V  T 

Skrm.'  ^^^y  ^56  in  thine  own  city  hast  done  wrong  to:  for  these  are  such 
II-  as  we  ought  to  pray  for.  We  have  another  enemy,  the  devil, 
the  old  serpent.  We  all  at  death,  if  we  die  well,  are  delivered 
out  of  his  hands.  For  whoever  die  ill,  in  their  iniquities, 
are  shut  up  into  his  hands,  that  they  should  be  condemned 
with  him  at  the  end.  The  Lord  our  God  then  delivereth  us 
from  the  hand  of  our  enen)y;  for  he  wishes  to  catch  us  by 
our  lusls.  Now  our  lusts,  when  they  are  strong,  and  when 
we  serve  tliem,  are  called  necessities.  But  when  God 
delivereth  our  soul  from  our  necessities,  what  shall  there  be 
wliich  the  enemy  can  lay  hold  of  in  us,  that  we  should  be 
shut  up  into  his  hands  } 

15.  Thou  hast  set  my  feet  in  a  large  room.  But  yet,  the 
way  is  narrow:  it  is  narrow  to  the  toiling,  broad  to  the 
loving.  The  same  way  which  is  narrow,  is  made  broad. 
In  a  large  room,  saitli  he,  Tlioa  hast  set  my  feet,  that  my 
feet  straitened  for  room  should  not  knock  against  each  other, 
and  by  such  knocking  throw  me  down.  What  then  doth 
he  mean  by  saying,  Thou  hast  set  my  feet  in  a  large  room? 
Thou  hast  plainly  made  righteousness  easy  to  me,  which 
once  was  difficult  to  me :  this  is.  Thou  hast  set  my  feet  in  a 
large  room. 

16.  Ver.  9.  Have  mercy  on  me,  O  Lord,  for  I  am 
troubled ;  mine  eye  hath  been  disordered  by  anger,  my  soul, 
and  my  belly.  For  my  life  hath  failed  in  pain,  and  my 
years  in  groanings.  Let  this  suffice  you,  dearly  beloved : 
with  the  help  of  the  Lord,  we  will  perhaps  fulfil  our  engage- 
ment, that  this  Psalm  ended,  we  may  proceed  on  our  way\ 


PSALM  XXXL 


SERMON   II. 
1.  Let  our  attention  turn  again  to  the  rest  of  the  Psalm, 
and  let  us  recognise  ourselves  in  the  words  of  the  Prophet. 
For  if  we  look  into  ourselves  in  the  lime  of  tribulation,  we 

"^  We  may  see   from  this   that  the     strange   place,  not  in  the  Church   of 
first  and  the  two  following  discourses     Hippo.     Ben. 
on  Ps.  30.  (31.)  were  flelivered  in  a 


The  one  Body  of  Christ  not  all  in  one  state.  251 

shall  rejoice  in  the  time  of  retribution.  I  set  forth  to  you,  Ver. 
dearly  beloved,  when  1  was  expounding  the  first  part  of  this  — ^ 
Psahu,  that  it  is  Christ  Who  spcakethj  and  I  did  not  omit 
to  say  how  that  Christ  is  to  be  taken.  Wholly,  with  the 
Head  and  the  Body,  I  established  this  also  by  testimonies 
of  Scripture,  as  it  appeared  to  me,  adequate  enough  and 
clear;  so  that  it  could  not  in  any  wise  be  doubted  that 
Christ  is  Head  and  Body,  Bridegroom  and  Bride,  the  Son  of 
God  and  the  Church,  the  Son  of  God  made  Son  of  Man  for 
our  sakes,  that  He  might  make  the  sons  of  men  sons  of 
God ;  and  so  there  might  be  two  in  one  flesh  in  a  great 
mystery,  who  are  recognised  in  the  Prophets  as  two  in  one 
voice.  The  thanksgiving  of  the  Psalmist  himself  hath  been 
expressed  above  in  the  words.  Thou  hast  regarded  mi/ 
hitniiliatioi},  Thou  hast  saved  my  soul  from,  necessities,  and 
hast  not  shut  me  up  into  the  hands  of  the  enemy;  Thou 
hast  set  my  feet  in  a  large  room.  It  is  the  thanksgiving 
of  Man  delivered  from  tribulation,  of  Christ's  members 
delivered  from  affliction  and  snares.  And  again  he  saith, 
Have  mercy  on  me^  O  Lord,  for  I  am  troubled.  In  tribu- 
lation of  course  there  is  straitness :  how  then.  Thou  hast 
set  my  feet  in  a  large  room?  If  he  be  still  troubled,  how 
are  his  feet  in  a  large  room  ?  Is  it  haply  so  that  there  is  one 
voice,  because  there  is  indeed  one  Body;  but  in  some  of  the 
members  thereof  largeness  is  felt,  in  others  straitness,  that 
is,  some  feel  the  easiness  of  righteousness,  others  are  dis- 
tressed in  tribulation  ?  For  if  the  condition  of  different 
members  was  not  different,  the  Apostle  would  not  say,  If\  Cor. 
one  member  suffer,  all  the  members  suffer  with  it;  and  if^^^  ^^' 
one  member  be  honoured,  all  the  members  rejoice  witli  it. 
Some  Churches,  for  instance,  have  peace,  some  are  in  tribu- 
lation ;  in  such  as  have  peace  the  feet  are  in  a  large  room ; 
such  as  are  in  tribulation  suffer  straitness ;  but  both  the 
tribulation  of  the  latter  saddens  the  former,  and  the  peace  of 
the  former  comforts  the  latter.  For  the  Body  is  in  such 
^Yise  one,  that  there  is  no  schism;  now  nothing  maketh 
schism  but  dissension.  But  charity  produceth  closeness, 
closeness  embraceth  unity,  unity  preserveth  charity,  charity 
attaineth  to  glory.  Let  her  say  then  in  the  person  of 
some  members,   (ver.  0.)  Have  mercy  on  me,  O  Lord,  for 


262  Trouble  arising  from  evil  men  in  the  Church. 

Psalm   I  am  trouhled;  mine  eye  hath  been  disturbed  by  anger,  my 

^f^Jy Old,  and  my  belly. 

II-  2.  We  ask,  whence  comes  this  trouble,  since  a  little 
before  he  seemed  to  rejoice  in  his  deliverance,  through  a 
certain  righteousness  poured  in  upon  him  bountifully  by  the 
gift  of  God,  and  room  thereby  made  for  his  feet  in  the 
expanse    of   charity.     Whence    then   is    this    trouble    also, 

Mat.24,  unless  peradventure  from  that  which  the  Lord  saith,  Because 

^^"  iniquity  shall  abound,  the  love  of  many  shall  tvax  cold? 
For  when  at  first  the  fewness  of  the  saints  had  been  set 
forth,  by  the  casting  as  it  were  of  the  net,  the  Church  was 
multiplied,  and  countless  numbers  were  taken,  of  whom  it 

Ps.40  5.  had  been  foretold,  /  declared,  and  spake,  they  were  mul- 
tiplied out  of  number.  Who  were  even  to  overload  the 
ships,  and  break  the  nets,  as  it  was  recorded  in  that  first 
fishing  before  the  Lord's  Passion.  Out  of  these  multitudes 
then  are  those  numbers  swelled,  by  whom  the  Churches  through- 
out Easter  are  so  crammed,  that  the  confined  space  of  the 
walls  cannot  contain  the  crowds  of  them.  Now  how  should 
he  not  be  troubled  for  this  multitude,  when  he  seeth  those 
very  same  filling  the  theatres  and  amphitheatres,  who  a 
little  before  filled  the  Churches?  those  very  same  in  their 
iniquities,  who  were  a  little  before  in  the  praises  of  God  ? 
those  very  same  blaspheming  God,  who  were  answering 
Amen  unto  God?  Let  him  abide,  let  him  endure,  let  him 
not  fail,  even  in  the  abounding  multitude  of  the  wicked, 
because  neither  does  the  grain  of  corn  fail  in  the  multitude 
of  the  chaff,  until  that  after  the  time  of  fanning  he  be  sent 
into  the  barn,  and  there  be  in  the  company  of  the  saints, 
and  suffer  nothing  from  the  clouds  of  dust.  Let  him  then 
endure  to  the  end,  because  the  Lord  too,  when  He  had 
said.  Because  iniquity  shall  abound,  the  love  of  many  shall 
wax  cold,  lest  through  this,  that  abundance  of  iniquity  is  fore- 
announced,  our  feet  should  slip  and  stumble,  immediately 
added   for   the    encouragement   and    consolation    and    con- 

]yjat24  fii'mation  of  the  faithful,  saying,  He  that  shaU persevere  unto 

13.         the  end,  the  same  shall  be  saved. 

.3.  Give  heed  accordingly  to  the  Psalmist,  situated,  as  it 
appears  to  me,  in  this  trouble.  When  as  being  in  trouble 
he  ought  as  it  were  to  grieve,  (for  trouble  hath  a  suitable 


Tear  and  laivful  anger  at  the  prevalence  of  evil.         253 

partner  in  grief,)  he  declares  that  he  is  angry  in  trouble,  and  "Vkk, 
saith,  Hai^e  mercy  on  me,   0   Lord,  for  I  am  in  t rouble ^  — '- — 
mine  eye  hath   been  disordered  by  anger.     If  thou  art  in 
trouble,    why    art    thou    angry  ?     He    is    angry    for    others' 
sins.     Who    would   not   be    angry,   seeing  men   confessing 
God  with   their  mouths,  and  in   their  lives  denying  Him  ? 
Who  would  not  be  angry,  seeing  men  renouncing  the  world 
in  word,  and  not  in  deed  ?    Who  would  not  be  angry,  seeing 
brethren  plotting  against  brethren,  not  keeping  good  laith  with 
the  kiss,  which  they  imprint  in   the   Sacraments   of  God? 
And  who  can  enumerate  all  the  things,  at  which  the  Body  of 
Christ  is   angry,   which  liveth  interiorily  by  the   Spirit   of 
Christ,  which  groaneth  as  the  grain  among  the  chaff?     For 
they  scarcely  appear  who  thus  groan,  who  are  thus  angry  ; 
as   the    grain    scarcely    appears,   when    the    floor   is   being- 
threshed.     He  who  knows  not  how  many  ears  have  been 
gathered  in,  thinks  the  whole  chaff;  and  out  of  this  which 
is  all  thought  to  be  chaff,  a  large  heap  will  be   cleansed. 
Among  these  then,  who  do  not  appear  and  who  groan,  he  is 
angry,  who  saith  in  another  place.  The  zeal  of  Thine  house  ps.e9,9. 
hath  eaten  me  up.     He  saith  too  in  another  place,  when  he 
seeth  many  doing  evil,  Weariness  possessed  me,  at  sinners  Ps.  ii9, 
forsaking  Thy  law.     He  saith  again  in  another  place,  I saw^^^\.Q 
the  senseless,  and  I  wasted  away. 

4.  But  for  this  anger,  there  is  cause  for  feai",  lest  it  be  so 
great,  as  to  be  turned  into  hatred.  For  anger  is  not  yet 
hatred.  For  thou  art  angry  with  thy  son,  thou  dost  not  hate 
the  child;  thou  art  keeping  his  inheritance  for  him,  who  is 
sensible  of  thine  anger;  and  therefore  thou  art  angry,  lest  he 
lose  what  thou  mayest  have  kept  for  him,  should  he  turn 
out  ill'',  by  depraved  habits.  Anger  then  is  not  yet  hatred: 
we  do  not  yet  hate  them,  with  whom  we  are  angry ;  but 
if  this  anger  abide  and  be  not  quickly  plucked  out,  it 
increases  and  becomes  hatred.  Therefore  that  new  born 
anger  be  plucked  out,  and  turn  not  into  hatred,  Scripture 
thus  teacheth  us,  saying,  Let  not  the  sun  go  down  upon  yoiirE^h.4, 
wrath.  Now  thou  dost  sometimes  meet  with  a  brother ^*'' 
cherishing  hatred,  and  he  reproves  one  who  is  angry  :  there 
is  hatred  in  him,  and  he  blames  anger  in  another ;  he  hath 

■»  -Ben.  read  '  male  vivens,'  but  add  that  a//  Msn,   have  '  male  evadens,'  and 
so  ours. 


•254      The  eye  disturbed  by  anger.     The  CJturclCs  eatiny. 

Psalm  a  beam  in  his  own  eye,  and  reproveth  a  mote  in  his  brother's 
SKRM/^yc,     But  that  mote  and  shoot,  if  it  be  not  quickly  plucked 
It-     out,  will  become  a  beam.     He  doth  not  therefore  say,  Mine 
eye  Juilh  been  put  out  by  aiiyer,  but  disordered.     For,  if  it 
be  put  out,  it  is  now  hatred,  not  anger.     And,  see  how  that 
1  John   it  is  put  out.     Hence  John  saith,  He  that  hatelh  his  brother 
^' ^*      is  in  darkness  even  until  now.     Before  one  then  pass  into 
darkness,  the  eye  is  disordered  by  anger ;  but  care  must  be 
taken  that  the  anger  turn  not  into  hatred,  and  the  eye  be  put  out. 
Therefore  he  saith.  Mine  eye  haih  been  disordered  for  anger, 
my  soul  and  my  belly,  that  is,  my  inward  jiarts  have  been 
disturbed.     He  used  belly  for  inward  parts.     For  sometimes 
with  the  wicked,  and  perverse,  with  those  who  wander  from 
the  law,  and  live  evilly,  one  may  be  angry,  one  may  not  cry 
out.     When  we  are  angry  and  may  not  cry  out,  our  inward 
parts  are  disturbed.     For  so  great  sometimes  is  the  perver- 
sity that  it  cannot  be  corrected. 

5.  Ver.  10.  For  my  life  hath  failed  in  pain, and  my  years 

1  T\\sss.i)i  groanings.     My  life  hath  failed  in  pain,  he  saith.    Noiv 

'   '      ive  lire,  saith  the  Apostle,   if  ye  stand  fast  in   the  Lord. 

Whosoever  are  perfect  through  the  Gospel  and  the  grace  of 

God,  live  not  here  but  for  others;  for  their  life  in  this  world 

dispen-  is  no  more  necessary  for  them.     But,  because  their  services 

eorum    ^^'^  ncccssary  for  others,  there  occurs  in  their  case  what  the 

Phil.  1,  same  Apostle  saith,  Having  a  desire  to  depart,  and  be  with 

23   24  . 

Christ ;  for  it  is  far  best :  nevertheless  to  abide  in  the  Jiesh 
is  needful  for  you.  Now  when  a  man  sees  that  from  his 
services,  from  his  labours,  from  his  preaching  men  make  no 
progress,  his  life  is  weakened  by  want.  A  truly  miserable 
want  and  hunger,  since  those  whom  we  gain  to  the  Lord  the 
Church  in  a  manner  eateth.  What  is  eateth  ?  Passeth  into 
her  body.  For  whatever  we  eat  we  pass  into  om*  body. 
This  the  Church  doeth  by  the  Saints.  She  hungereth  after 
those  she  would  gain,  and  those  whom  she  has  gained  in 
any  way  she  in  a  manner  eateth.  Peter  represented  this 
Church,  when  a  vessel  was  let  down  to  him  from  heaven. 
Acts  10,  full  of  all  manner  of  four-footed  beasts,  creeping  things,  and 
fowls  of  the  air:  by  which  kinds  all  the  Gentiles  are  denoted. 
The  Lord  shewed  the  Church  in  figure  beforehand,  that  she 
should  devour  all  the  Gentiles,  and  change  them  into  her 
own  body  :  and  He  said  to  Peter,  A7//  and  eat.     O  Cluu'ch, 


Her  f/roaning.   The  vine-branch,  cut  off,  can  only  he  burnt.  255 

(that  is,  O  Peter,  for  upon  this  rock  I  will  build  my  Churchy)   Ver. 
kill  and  eat.     First  kill,  and  so  eat.     Kill  what  thev  are,  '— 

111  11  Txri  1  1  'Mat.lG, 

and  make  them  what  thou  art.     When  then  the  Gospel  is  is. 
preached,  and  he  who  preaches  it  sees  that  men  make  no 
progress,  how  can  he  not  cry  out,  For  my  life  hath  failed  in 
pain,  and  my  years  in  groan  in  ys?     My  strength  hath  been 
weakened   by   want,   and  my   bones   have   been   disturbed. 
These  years  of  ours,  which  we  pass  here,  are  in  groanings. 
Why?     Because  iniquity  hath  abounded,  the  love  of  manyM.\.t.2i, 
waxeth  cold.     In  groanings,  not  in  plain  speeches.      When  ^' 
the  Church  seeth  many  going  wrong,  she  stifles  her  groans 
in  her  own  breast,  so  as  to  say  to  God,  My  groaning  is  notPs.sSjO. 
hid  from    Tliee.     So  it  is  said  in  another  Psalm,  but  it  is 
suitable  here  ;  My  groaning,  though  hidden  from  men,  hath 
not  been  hidden  from  Thee.     My  strength  hath  been  weak' 
ened  by  tcant,  and  my  bones  have  been  disturbed.     Of  this 
tvant  we  have  spoken  above.     By  bones  are  meant  the  strong 
ones  of  the  Church,  who,  though  they  be  not  disturbed  by 
the  persecutions  of  aliens,  are  nevertheless  disturbed  by  the 
iniquities  of  brethren. 

6.  Ver.  ]].  I  hare  been  made  a  reproach  ahove  all  mine 
enemies,  and  to  my  neighbours  too  much,  and  fear  io  mine 
acquaintance.  I  have  been  made  a  reproach  above  all  mine 
enemies.  Who  are  the  Church's  enemies  ?  Heathens  ? 
Jews?  Bad  Christians  live  worse  than  all.  Would  ye  see 
ho^v  bad  Christians  live  worse  than  all  ?  Of  such  the  prophet  Ezek. 
Ezekiel  saith  that  they  are  like  useless  vine-branches. 
Grant  that  the  heathen  are  wood  of  the  trees  of  the  forest 
without  the  Church,  still  something  can  be  made  of  it,  as  of 
carpenter's  woods  is  made  wood  fit  for  the  carpenter.  And 
if  it  be  as  yet  knotty,  and  crooked,  and  covered  with  bark, 
still  it  may  be  trimmed,  chipped,  planed,  and  can  come  to 
some  work  for  man's  use.  But  of  vine  branches  cut  off 
carpenters  can  make  nothing ;  the  fire  only  awaits  them. 
Mark,  Brethren;  seeing  that  the  branch  which  abideth 
in  the  vine  is  every  where  preferred  to  the  wood  of  the 
trees  of  the  forest,  because  the  branch  yieldeth  fruit,  and 
that  wood  doth  not;  yet,  if  the  wood  oi  the  trees  of  the  forest 
be  compared  with  the  branch  cut  off  from  the  vine,  the  wood 
is  understood  to  be  better,  because  of  it  the  carpenter  can 


250    Bad  Chriatians  loorsc  than  Heathens,  and  a  reproach. 

PsAi.M  iiKike  somethinQ-   while  the  other  none  seeketh  but  to  supply 

XXXI  •    •  . 

'srrm.  ^^^^  hearth.     Giving  heed  therefore  to  the  multitude  of  evil 

II-  livers  in  the  Church,  he  saith,  I  have  been  made  a  reproach 
ahovc  all  mine  enemies.  Bad  men,  saith  he,  live  worse  in 
my  Sacraments,  than  they  who  have  never  approached  them. 
Why  should  we  not  speak  out  plainly  in  Latin,  even  when 
we  explain  the  Psalm  ?  Even  if  we  do  not  dare  to  speak  at 
other  times,  at  least  let  the  obligation  of  exposition  have  the 
liberty  of  rebuking.  I  have  been  made,  saith  he,  a  reproach 
above  all  mine  enemies.  Of  such  the  Apostle  Peter  saith, 
2  Peter  TJie  latter  end  icilli  them  is  worse  than  the  betjinning :  for 
^,i0.2i. -f  ww^  better  /'or  them  not  to  know  the  way  of  righte- 
ousness, than,  knowing  it,  to  turn  aside  from  the  holy  com- 
mandment delivered  unto  them.  When  he  saith.  It  tvere 
belter  for  them  not  to  know  the  way  of  righteousness,  did  he 
not  judge  that  enemies  stationed  without  are  better  than 
evil  livers  within,  by  whom  the  Church  is  oppressed  and 
weighed  down  ?  It  had  been  better,  saith  he,  for  them  not 
to  know  the  way  of  righteousness,  than,  knoioing  it,  to  turn 
aside  from  the  holy  commandment  delivered  unto  them. 
Finally,  see  to  how  shocking  a  thing  he  compared  them, 
lb,  22.  n  JiatJi  happened  to  them  according  to  the  true  proverb, 
Tlie  dog  hath  turned  to  his  vomit  again.  Seeing  then  that 
the  Church  is  full  of  such  as  these,  do  not  the  few  say  truly 
here,  yea  rather  the  Church  herself  by  the  voice  of  the  kw, 
I  have  been  made  a  reproach  above  all  mine  enemies,  and  to 
my  neighbours  too  much,  and  fear  to  mine  acquaintance? 
I  have  been  made  a  reproach  to  my  neighbours  too  much, 
that  is,  to  those  who  were  already  drawing  near  to  me  that 
they  might  believe;  that  is;  My  neighbours  have  been  too 
much  frightened  by  the  bad  life  of  bad  and  false  Christians. 
For  how  many  do  you  think,  my  Brethren,  wish  to  be 
Christians,  but  are  offended  by  the  evil  conversation  of 
Christians  ?  These  are  the  neighbours  who  were  already 
drawing  near,  and  we  have  seemed  too  great  a  reproach 
unto  them, 

7.  I  have  been  made  a  fear  to  mine  acquaintance.  What 
is  so  much  to  be  feared  ?  /  have  been  made,  saith  he,  a  fear 
to  mine  acquaintance.  What  is  so  much  to  be  feared,  as 
when  a  man  sees  many  living  evilly,   and  those   of  whom 


T)uty  of  believing  well  of  others  in  spite  of  scandals.       257 

good  was  hoped  found  in  many  evil  practices  ?  He  fears  Ver. 
lest  all,  whom  he  thought  good,  be  such,  and  almost  all  — -^— 
the  good  come  into  evil  suspicion.  What  a  man  !  How  has 
he  fallen  ?  How  has  he  been  found  in  that  disgraceful 
business,  in  that  wickedness,  in  that  evil  deed  ?  Think  you 
all  are  not  the  same  ?  This  is  a  fear  to  mine  acquaintance, 
t-hat  even  with  those  to  whom  we  are  known  we  very  often 
come  into  suspicion.  And  unless,  if  thou  art  any  thing,  what 
thou  art  thyself  console  thee,  thou  dost  not  believe  there  is 
any  other  like  thee.  A  good  conscience,  whatever  it  be, 
consoleth  a  man,  so  as  that  a  man  whose  life  is  good 
may  say  to  himself,  "  O  than,  who  art  fearing  now  lest  all  be 
such,  art  thou  such  ?"  Conscience  makes  answer,  "  I  am 
not."  Then,  if  thou  art  not  such,  art  thou  alone  ?  Beware  lest 
this  pride  be  worse  than  that  wickedness.  Say  not  that  thou 
art  alone.  P'or  so  Elias  once  for  weariness  of  the  multitude 
of  the  ungodly  said.  They  have  killed  Thy  jnophets,  and^°'^-^h 
digged  down  Thy  altars  ;  and  I  am  left  alone,  and  they  seek  i  Kings 
my  life.  But  what  saith  the  answer  of  God  unto  him  ?  /|^'  '^• 
have  reserved  to  Myself  seven  thousand  men,  who  have  not 
lowed  the  knee  before  Baal.  Therefore,  Brethren,  amid 
these  offences,  there  is  one  remedy — that  thou  think  not 
badly  of  thy  brother.  Be  thou  in  humility,  what  thou 
wouldest  have  him  be,  and  thou  wilt  not  think  him  to  be 
what  thou  art  not.  But  still  he  is  made  a  fear  even  to  his 
acquaintance,  even  to  those  who  have  had  proof  of  him. 

8.  They  that  did  see  me,  fled  without  from  me.  It  were 
pardonable,  if  they  that  did  not  see  me,  had  fled  without 
from  me  ;  for  even  they  that  did  see  me,  fled  without  from  me. 
But  if  they  that  did  not  see  me,  have  fled  without  from  me  ; 
(and  it  must  not  be  said,  they  fled  without,  for  they  were 
never  within  ;  for  if  they  had  been  within,  they  would  have 
seen  me  ;  that  is,  they  would  have  recognised  the  Body  of 
Christ,  they  would  have  recognised  the  members  of  Christ, 
they  would  have  recognised  the  unity  of  Christ.)  This  is 
more  to  be  lamented,  this  is  altogether  unbearable,  that 
many  ivho  saw  me,  fled  without  from  me;  that  is,  many,  who 
had  knowledge  of  what  the  Church  was,  went  out,  and  made 
heresies  and  schisms  against  the  Church.  To-day,  for 
instance,  you  find  a  man  born  in  Donatus'  party,  he  knows 


27. 


258    Those  who  leave  the  Church  sin  against  clear  Prophecies. 

Psalm  not  what  the  Church  is,  he  holds  to  what  he  was  born  in ; 

XX  XI 

£^p,j*you   cannot   tear  liim  away  from  the   usage  which    he  has 

Sekm.  sucked   iu  with    his  nurse's  milk.     Give  me  a  man  who  is 

'■ — daily  conversant  with  Scriptme,  who  reads  it,  who  preaches 

Ps.  2, 8.  it.  Is  it  possible,  1  ask,  that  he  does  not  see  there,  Desire 
of  Me,  and  I  shall  give  thee  the  heathen  for  thine  inherit- 
ance, and  the  limits  of  the  earth  for  thy  possession  ?  Does 
Ps.  22,  he  not  see  there,  All  the  ends  of  the  world  shall  remember 
themselves  and  be  turned  unto  the  Lord ;  and  all  the 
kindreds  of  the  nations  shall  worship)  before  Him  ?  If  thou 
seest  there  the  unity  of  the  whole  world,  why  dost  thou  fly 
without,  so  as  not  only  thyself  to  suffer  blindness,  but  also  to 
create  blindness  for  others  ?  They  that  did  see  me,  that  is, 
who  knew  what  the  Church  was,  who  saw  it  in  the  Scriptures, 
fled  without  from  me.  For  think  ye,  my  Brethren,  that  all 
they  who  have  made  heresies  iu  divers  parts  and  places, 
have  not  known  in  the  Scriptures  of  God  that  the  Church 
hath  not  been  foretold  but  as  diffused  throughout  the  whole 
globe  ?  I  say  the  truth,  dearly  beloved ;  we  are  all  at  least 
Christians,  or  are  all  called  Christians,  and  all  sign  ourselves 
with  the  sign  of  Christ ;  the  prophets  have  spoken  more  ob- 
scurely of  Christ,  than  of  the  Church  :  I  suppose  because 
they  saw  in  the  spirit  that  men  would  make  parties  against 
the  Church,  and  would  not  have  so  much  strife  concerning 
Christ,  concerning  the  Church  would  slir  up  great  con- 
tentions. And  hence  that  out  of  which  greater  contentions 
were  to  arise  was  more  plainly  predicted  and  openly  pro- 
phesied of,  that  it  may  avail  for  the  conviction  of  those  who 
have  seen  and  fled  without. 

9.  For  example  I  will  mention  one  instance  :  Abraham 
was  our  father  not  by  reason  of  carnal  propagation,  but  of 
the  imitation  of  faith.  Righteous  and  well-pleasing  to  God, 
by  faith  he  begat  a  son,  Isaac,  who  had  been  promised  to 
him,  of  Sarah  his  wife  being  barren,  in  his  old  age  :  this 
same  son  he  was  commanded  to  oflTer  up  to  God,  he  doubted 
not,  nor  disputed,  nor  argued  about  God's  command,  nor 
thought  that  evil  which  The  Best  could  enjoin.  He  led  his 
son  to  be  offered  up,  placed  upon  him  the  wood  for  the 
sacrifice,  came  to  the  spot,  raised  his  right  hand  to  strike 
him,  lowered  it  at  His  prohibition  at  Whose  command  he 


Those  of  the  Church  are  plain,  those  of  Christ  Jigurathe.    259 

had  lified  it  up  ;    he  who    had  obeyed  to  strike  the  blow,   Vei. 
obej'ed  to  spare  ;    every  where  obedient,  never  fearful ;    but    ^'     ' 
that  the  sacrifice  might  be  completed  and  they  might  not  go 
away  without  blood,  a  ram  was  found  cauifltt  in  a  thicket  bi/ Gen.22, 
his  horns ;  it  was  offered  up,  the  sacrifice  was  accomplished.  ^^' 
Search  what  this  means  :    it  is  a  figure  of  Christ  wrapped  up 
in  a  mystery'.     Now  that  it  may  be  seen,  it  is  examined:  that'  sacra- 
it    may  be    seen,  it  is    th.oroughly   discussed   that   what   is  ™^ 
wrapped  up  may  be  unrolled.     Isaac  as  the  only  beloved 
son,  having  the  type  of  the  Son  of  God,  carrying  the  wood 
for  himself,  as  Christ  carried  the  cross.     Finally,  that  very 
ram  signified  Christ.     For  what  is  it  to  be  caught  by  the 
boms,  but  in  a  manner  to  be  crucified  ?    This  is  a  figure  of 
Christ.     Forthwith    the  Church  was  to  be    preached ;    the 
Head  having  been  fore-announced,  the  Body  was  to  be  fore- 
announced   too.     The  Spirit  of  God  began,  God  began  to 
wish  to  preach  the  Church  to  Abraham,  and  took  away  all 
figure.     He  was  preaching  Christ  in  figure,  He  preached  the 
Church  openly;  for  He  saith  to  Abraham,  Because  thou  haslGeT>.2'i, 
obeyed  My  voice,  and  hast  not  spared  iky  beloved  son,  for  ig' 
My  sake,  in  blessing  I  will  bless  thee,  and  in  multiplying  I 
will  midtiply  thy  seed  as  the  stars  of  heaven  and  as  the  sand 
of  the  sea^and  in  thy  seed  shall  all  the  nations  of  the  earth 
be  blessed.     And  almost  every  where  Christ  is  preached  by 
the  prophets  in  some  cover  of  a  mystery,  the  Church  openly  ; 
that  they  even  might  see  her  who  were  to  rise  against  her, 
and  this  wickedness  might  be  fulfilled  in  them  which   the 
Psalm  foretold.  They  that  did  see  me,  fled  icithout  from  me. 
They  went  out  from  us,  but  they  icere  not  of  us :    this  the  1  ^^'^ 
Apostle  John  said  of  them. 

10.  Ver.  12.  I  have  been  forgotten,  as  one  dead  from  the 
heart.  I  have  been  forgotten,  I  have  fallen  into  oblivion, 
they  that  saw  me  have  forgotten  me;  they  have  forgotten 
me,  and  so  forgotten  me  as  if  I  were  dead  from  their  hearts. 
/  have  been  forgotten,  as  one  dead  from  the  heart.  I  have 
become  as  a  lost  vessel.  What  is  this,  /  have  become  as  a 
lost  vessel?  He  was  toiling,  and  profiting  none  :  he  saw  that 
he  was  a  vessel,  and  profited  none,  and  he  saith  that  he  is  as 
it  were  a  lost  vessel. 

11.  Ver.  13.  For  I  have   heard  the  rebuking   of  many 

s  2 


260  Indiscriminate  censure.     Hope  not  to  he  placed  in  any  man. 

Psalm  dtvclUng  by  in  a  circle.  Many  dwell  by  in  my  circle,  and 
Exp. II.  blame  me  daily.  How  many  evil  words  do  they  speak 
Serm.  against  wicked  Christians — evil  words  which    reach    to  all 

—'  Christians.      For   does  he,  who  speaks  evil  of,  or  blames, 

Christians,   does   he   say,  "  See  what   bad  Christians  do  ?" 
No,  but,  "  See  what  Christians  do."     He  makes  no  separa- 
tion, does  not  discriminate.     Yet  they  say  this,  who  dwell  by 
in  a  circle  ;    that  is,  who  go  round  about  and  do  not  enter. 
Why  go  they  round  about  and  do  not  enter .?    Because  they 
love   the    wheel    of  time.     They    do    not  enter  into    truth, 
because    they    do    not   love    eternity  :     devoted   to    things 
temporal,  as  it  were  fast  bound  to  a  wheel ;    of  whom  it  is 
Ps.  83,  said  elsewhere,  Make  their  princes  as  a  wheel ;    and  again, 
Ps.12  8  '^^^^  ungodly  walk  in  a  circle.      Whilst  they  were  asseinblifiy 
themselves   together   against   me,  they  conspired  that  they 
might  take  my  soul.     What  is,  tliey  have  conspired  that  they 
might  take  my  soul  ?    That  1  might  consent  to  their  wicked- 
nesses.    For  it  is  a  little  matter  for  those  that  speak  evil  and 
do  not  enter  in,  that  they  do  not  enter  in  ;  they  would  more- 
lal.'castover  cast  men  out  hence  by  their  rebuking.     If  they  have 
cast  thee  out  of  the  Church,  they  have  tal<en  thy  soid  ;    that 
is,  have  obtained  thy  consent,  and  thou  wilt  be  in  a  circle, 
1  man-   not  in  rest'. 

12.  But  I,  amidst  those  reproaches,  amidst  those  scandals, 

amidst    those  evils,  amidst  these    seductions,  ungodlinesses 

without  and  perversenesses  within,  when  I  was  looking  for 

righteous  men  and  seeking  whom  to  imitate,  and  there  were 

none,  what  did  I  do  ?    what  counsel  did  1  find  ?  (Ver.  14.) 

But  I  have  hoped  in  Thee,  O  Lord.    Nothing  more  healthful, 

nothing  more  secure.     Thou  wast  wishing  to  imitate  some 

one,  thou  didst  find  him  not  good.    Away  with  this  imitation. 

Thou   didst  seek  another ;    something  or    other  displeased 

thee  ;  thou  didst  seek  a  third,  and  he  too  did  not  please ; 

what,  because  this  one  and  that  one  did  not  please,  shalt  thou 

Jer.  17,  too  be  lost }  Take  away  thy  hope  from  man,  for  cursed  be  every 

^'         one  ivho  puttetJi  his  hope  in  man.     If  thou  look  still  to  man, 

and  seekest  to  imitate  him  and  depend  on  him,  thou  dost 

wish  still  to  be  fed  with  milk,  and  thou  wilt  become  a  breast- 

-  mam-  bred",  as    those  children  are  called  who  suck  longer  than 

ihreptusthey  ought.     For  to  use  milk,  to  wish  food  to  be  passed  into 


Error  of  resting  on  one  man.     The  lot  of  grace  in  God's  hand.  26 1 

one  as  it  were  through  the  flesh, — this  is  to  live  by  man.  "Ver. 
Get  strength  for  the   table,  thence  take    nourishment  from — 


whence  he  took  it  or  perchance  did  not  take  it.  Perhaps 
thou  hast  to  thy  profit  fallen  in  with  a  bad  one  whom  thou 
thoughtest  good,  that  so  thou  mightest  find  bitterness  as  it 
were  in  thy  mother's  milk,  and  so  by  that  distaste  be  repelled, 
and  attracted  to  stronger  food.  For  nurses  act  thus  to  the 
breast-bred,  place  something  bitter  on  the  nipples  of  their 
breasts ;  by  which  infants  being  disgusted,  refuse  the  breast, 
and  crave  after  the  table.  Therefore  let  him  say,  But  I  have 
hoped  in  Thee,  O  Lord  ;  I  have  said,  Thou  art  my  God. 
Thou  art  my  God.  Let  Donatus  retire,  Caicilianus  retire ; 
neither  the  one  or  the  other  is  my  God.  I  do  not  walk  after 
man's  name,  I  hold  to  the  Name  of  Christ.  Hear  Paul  him- 
self saying,  Was  Paul  crucified  for  you  ?  or  were  ye  baptized  i  Cor.  i, 
in  the  name  of  Paul?  I  should  be  lost,  if  I  were  of  Paul's 
party :  how  shall  1  not  be  lost,  if  I  shall  be  of  Donatus' 
party  ?  Yes,  let  them  retire  altogether,  men's  names,  men's 
charges ;  men's  fictions.  In  TJiee,  O  Lord,  have  I  hoped; 
I  have  said,  Thou  art  my  God.  Not  any  man,  but  TJiou  art 
my  God.  One  man  iaileth,  another  advanceth;  my  God 
neither  faileth,  nor  advanceth;  nor  hath  the  Perfect  One  any 
whither  to  advance,  nor  the  Eternal  any  whither  to  fail. 
I  said  to  the  Lord,  Tliou  art  my  God. 

13.  Ver.  15.  I)i  Thy  Hands  are  my  lots.  Not  in  hands  of 
men,  but  in  Thy  Hands.  What  are  these  lots  ?  How  lots  ? 
When  we  hear  the  word  lots,  we  must  not  look  out  for  lot-  sorti- 
diviners.  For  the  lot  is  no  evil  thing,  but  it  is  an  event,  in  ^^°'" 
human  doubt,  indicating  the  Divine  will.  For  so  the 
Apostles  cast  lots,  when  Judas  perished  after  betraying  his 
Lord,  and,  as  it  was  written  of  him.  He  went  to  his  ownA.ctsi, 

25. 

place;  then  began  search  to  be  made,  who  should  be 
ordained  in  his  place,  two  were  chosen  by  man's  judgment, 
and  of  the  two,  one  was  chosen  by  Divine  judgment.  God 
was  consulted  concerning  the  two,  which  of  them  it  would 
be,  and  the  lot  fell  upon  Matthias.  What  then  is,  ///  Tliylh.26. 
Hands  are  my  lots?  By  lots,  to  the  best  of  my  opinion,  he 
expressed  the  grace  whereby  we  are  saved.  Why  does  he 
call  the  grace  of  God  by  the  name  of  lot  ?  Because  in  a  lot 
there  is  no  choice,  but  the  will  of  God.     For- when  it  is  said, 


2(>^  Grace  a  lot,  because  given  without  our  desert. 

Psalm  this  man  does  so,  that  man  does  not,  there  is  an  estimate  of 
XXXI 
Exp.ii. deserts;  and  wlien  deserts  are  estimated,  there  is  choice,  not 

Serm.  lot.     But  since  God  hath  found  no  deserts  of  ours.  He  hath 

'■ — saved  us  by  the  lot  of  His  own  will,  because  He  willed,  not 

merito    becausc  we  were  worthy.     This  is  a  lot.     With  much  signi- 

JobniO,  ficance  upon  that  vesture  of  the  Lord  woven  from  the  top, 

whicli  signifies  the  eternity  of  love,  when  it   could  not  be 

divided  by  the  persecutors  was  the  lot  cast.     By  them  to 

whom  it  came  it  signified  those  who  seem  to  attain  to  the 

Epli.  2,  lot  of  the  Saints.     By  grace  ye  are  saved  ihro}(gh  faiih, 

saith  the   Ai)ost]e.     By  grace  ye  are  saved  ihrougli  faith, 

and  this  not  of  yourselves.      (Recognise  the  lot.)     And  this 

not  of  yourselves,  hut  it  is  the  gift  of  Gud;   not  of  works,  (as  if 

ye  did  any  good,  and  so  were  worthy  of  attaining  thereunto ;) 

not  of  works,  lest  any  man  should  boast.     For  we  are  His 

rt'Orkmansltip,   created   in   Jesus  Christ   unto  good   works. 

This  so  to  say  hidden  lot  is  the  will  of  God ;   it  is   a  lot 

among  mankind,  a  lot  coming  from  the  hidden  will  of  God, 

with  Whom  there  is  no  unrighteousness.     For  He  accepteth 

no  man's  person,  but  His  hidden  justice  is  to  thee  a  lot. 

14.  Mark  therefore,  dearly  Beloved,  see,  how  this  very 

thing  is  confirmed  by  the  Apostle  Petei%     When  that  Simon, 

the  sorcerer,  having  been  baptized  by  Philip,  continued  with 

Acts  8,  him,  believing  the  Divine  miracles  which  were  jierformed  in 

^^"        his  sight;  the  Apostles  came  to  Samaria,  where  this  sorcerer 

also  had  himself  believed,  and  where  he  had  been  baptized ; 

the  Apostles  laid  their   hands  on  the    baptized,  and  they 

received  the  Holy  Ghost,  and  began  to  speak  with  tongues; 

Simon  wondered,  and  was  astounded   at  so  great  a  Divine 

miracle,  that  at  the  laying  on    of  men's   hands  the  Holy 

Ghost  came  and  fdled  men;    and  he  longed  for  this,  not 

grace,  but  power;  not  whereby  he  might  be  set  free,  but 

whereby  he  might  be  puffed  up.     But  when  he  longed  for 

this,    and   pride  and    devilish  ungodliness,  and    exaltation 

which   deserved  a  fall,  had  filled  his  heart,  he  said  to  the 

Apostles,  How  much  money  would  you  take  of  me,  that  men 

may  receive  the  Holy  Ghost  at  the  laying  on  of  my  hands 

too?     He  who  was  seeking  after  things  of  this  world,  who 

was  dwelling  by  in  a  circle,  thought   that  for   money  he 

covdd  buy  the  gift  of  God.     He  who  thought  that  he  could 


Simon's  errors  in  thinking  to  huy  Go<^s  Gift.  263 

by  money  procure  the  Holy  Ghost,  judged  the  Apostles  also  Ver. 

1 5. 


to  be  covetous,  as  he  was  himself  ungodly  and  proud. 
Forthwitli  Peter  said,  Tlitj  money  go  into  perdi/ion  tvith  lltce,  lb.  20, 
because  thou  liast  thought  that  the  gift  of  God  may  be 
purchased  with  money.  Thou  hast  neitlier  jyart  nor  lot  in 
this  faith ;  that  is,  thou  dost  not  belong  to  this  grace,  which 
we  all  receive  freely,  because  thou  dost  think  to  buy  that 
which  is  given  freely.  Now  from  this,  that  it  is  given  freely, 
it  is  called  a  lot.  Thou  hast  neither  part  nor  lot  in  this 
faith.  I  have  said  thus  much,  that  we  might  not  be 
alarmed  at  what  he  saith.  In  T/iy  Hands  are  my  lots. 
For  what  are  lots  ?  The  Church's  inheritance.  To  what 
extent  is  the  Church's  inheritance?  Within  what  bounds? 
Even  unto  all  bounds.  I  will  give  thee  tlie  heathen  for  Vs.  2,  z. 
thine  inheritance,  and  the  boundaries  of  the  earth  for  thy 
possession.  Let  not  man  promise  me  some  small  portion  or 
other ;  0  my  God,  in  TJiy  Hands  are  my  lots.  Let  this 
suffice  you,  dearly  Beloved,  for  the  present;  the  remainder  in 
the  Lord's  Name  and  with  His  help  we  will  make  good 
to-morrow. 


SERMON  III. 

1.  The  remainder  of  this  Psalm,  on  which  we  have 
already  delivered  two  discourses,  is  somewhat  more  than  a 
third  part  of  it,  and  we  see  that  to-diy  our  task  must  be 
fulfilled.  Wherefore  I  beg  of  you,  dearly  Beloved,  to  be 
content  that  we  do  not  dwell  on  the  plainer  words  of  it, 
that  those  parts  may  occupy  us  which  it  is  necessary  to 
explain.  For  there  are  many  things  which  occur  spon- 
taneously to  the  minds  of  the  faithful,  many  which  need  a 
brief  hint,  while  there  are  some,  though  more  infrequent, 
on  which  much  labour  must  be  bestowed  that  they  may  be 
understood.  That  the  time  then  may  suffice  both  for  your 
strength  and  mine,  see  how  evident  these  parts  are,  and 
recognise  them  without  further  delay'  together  with  us,  and'potius 
praise  God  in  them  with  us ;  and  if  the  Psalm  pray,  do  ye 
pray;  and  if  it  lament,  do  ye  lament;  and  if  it  joy,  do  ye 
rejoice;  and  if  it  hope,  do  ye  hope;  and  if  it  fear,  do  ye  fear. 
For  all  that  is  here  written,  is  a  mirror  for  us. 


264     Satan  the  enemy  we  pray  against^  the  ruler  of  darkness. 
Psalm       2.  Ver.  15.  Deliver  me  from  the  "Tiands  of  mine  enemies 

XXXI 

Exp.il.^^^/^^^^  ihem  that  persecute  me.     Let  us  say  this,  yea  let 
Serm.  each  one,  for  his  own  enemies,  say  this.     For  good  it  is,  and 

we  ought  to  pray  that  God  would  deliver  us  from  the  hands 

of  our  enemies.  But  we  must  understand  for  what  enemies 
we  are  to  pray,  and  what  to  pray  against.  Men,  who  are  our 
enemies,  whatsoever  they  be,  must  not  be  held  in  hatred, 
lest,  when  a  bad  man  hates  a  bad  man,  from  whom  he  is 
suffering,  there  be  two  bad  men.  Let  the  good  man  love 
even  the  bad  man  from  whom  he  suffers ;  that  there  be  at  all 
events  but  one  bad  man.  Those  are  the  enemies  against 
whom  we  must  pray,  the  devil  and  his  angels ;  ihey  envy  us 
the  kingdom  of  heaven,  tliey  would  not  that  we  should  ascend 
up  whence  they  have  been  cast  down ;  from  these  let  us  pray 
that  our  soul  be  delivered.  For  even  when  men  are  stirred 
up  against  us,  they  are  made  the  instruments  of  these. 
Wherefore  the  Apostle  Paul,  warning  us  how  guarded  we 
ought  to  be  against  our  enemies,  saith  to  the  servants  of 
God  who  were  suffering  tribulations,  and  that  questionless 
Eph.  6,  by  the  dissensions,  unfairnesses,  enmities  of  men.  We  do  not 
wrestle  against  flesh  and  bloody  that  is,  not  against  men,  hut 
against  jirinces  and  powers  and  the  riders  of  the  world. 
What  world  ?  The  heavens  and  the  earth  ?  God  forbid. 
There  is  no  ruler  of  this  world  but  the  Creator.  But 
what  world  doth  he  mean  ?  The  lovers  of  the  world.  In 
fine,  he  goes  on  in  continuation  and  explains,  when  I  say 
of  the  world,  T  mean  of  this  darkness.  What  dai'kness  for- 
sooth, but  unbelievers  and  ungodly  ?  For  when  from  ungodly 
and  unbelievers  they  have  been  made  godly  and  believers, 
Eph.  5,  the  same  Apostle  addressed  them  thus,  For  ye  were  some- 
Eph.  6  ii^nes  darkness,  but  now  light  in  the  Lord.  Against 
12-  spiritual  wickednesses  in  hearerdy  places,  saith  he,  against  the 
devil  and  his  angels  ye  fight :  your  enemies  ye  see  not  and 
ye  conquer.  Deliver  me  from  the  hands  of  mine  enemies, 
and  from  them  that  persecute  Me. 

3.  Ver.  16.  Make  Thy  Face  to  shine  upon  Thy  servant ; 
save  me  in  Thy  mercy.  We  were  saying  before,  if  such  of 
you  as  were  present,  dearly  beloved,  remember  yesterday's 
discourse,  that  those  arc  the  greatest  persecutors  of  the 
Church  who  being  Christians  will  not  live  good  lives.     For 


The  Godly  long  to  he  severed  from  ungodly  livers.        265 

through  these  the  Church  incurs  obloquy,  and  from  them  Ver. 
sustahis  enmity  :  when  tliey  are  reproved,  when  they  are  not  — — - 
permitted  to  live  evilly,  when  they  are  dealt  with  even  by  a 
word,  they  meditate  evil  in  their  hearts,  and  seek  an  oppor- 
tunity of  breaking  out.  Among  them  is  the  Psalmist  mourn- 
ing, and  so  are  we  if  we  will ;  for  they  are  the  more  numerous, 
and  amidst  their  great  numbei's  the  good  are  scarcely  seen 
as  grains  of  wheat  in  the  floor,  by  which  nevertheless  when 
they  are  cleansed  the  Lord's  gamers  are  to  be  fdled. 
Therefore  in  the  midst  of  these  the  Psalmist  mourning,  saith, 
Make  TJty  face  to  shine  upon  77ty  servant.  For  a  sort  of 
confusion  is  supposed,  when  all  are  called  Christians:  and 
good  livers  and  evil  livers  all  are  marked  with  the  same 
mark,  all  draw  near  to  one  altar,  all  are  v^ashed  in  one 
baptism,  all  utter  the  same  Lord's  prayer,  all  are  present  at 
the  celebration  of  the  same  mysteries.  When  are  they  that 
mourn  distinguished,  and  they  for  whom  they  mourn,  except 
He  make  His  face  lo  shine  upon  His  servants.''  What  then 
is,  Make  Tit y  face  to  shine  upon  Thy servantf  Let  it  appear 
that  I  belong  to  Thee ;  and  let  not  the  ungodly  Christian 
say  so  too,  that  he  belongs  to  Thee,  lest  I  shall  have  said  to 
Thee  in  vain  in  another  Psalm,  Judge  nie,  O  God,  andVsA3,\. 
divide  my  cause  from  the  ungodly  people.  What  he  said 
there,  Divide  my  cause,  he  expresses  here,  3Iake  Thy  face 
to  shine  upon  Thy  servant.  And  nevertheless  that  he  too 
be  not  proud,  and  seem  as  it  were  to  justify  himself,  he  goes 
on  to  say,  Save  me  in  Thy  mercy.  That  is,  not  in  mine  own 
righteousness,  not  in  my  merits,  but  in  Thy  mercy;  not 
because  1  am  worthy,  but  because  Thou  art  merciful.  Hear 
me,  not  according  to  judicial  severity,  but  according  to  most 
merciful  goodness.     Save  me  171  Thy  mercy. 

4.  Ver.  17.  0  Lord,  let  me  not  be  confounded,  for  I  have 
called  upon  Tliee.  He  hath  pleaded  a  weighty  cause,  Let 
me  not  he  confounded,for  I  have  called  upon  TJiee  Wonkiest 
Thou  that  he  should  be  confounded  who  halh  called  upon 
Thee  ?  Wouldest  Thou  it  shoidd  be  said.  Where  is  He  in 
Whom  he  trusted  ?  But  who  even  of  the  very  ungodly  doth 
not  call  upon  God  ?  Unless  then  in  some  special  way  he 
said,  1  have  called  upon  Thee,  which  cannot  be  common 
with  the  manv,  he  would  l)y  no  means  venture  to  claim  so 


206   He  calls  not  truly  upon  God  tclio  does  not  desire  Him. 

Psalm  great  a  reward  from  this  callinor  upon  God.     For  God  might 
xxxr  •  o    >  '-' 

£^^pjf  answer  bim  after  a  sort  in  thoiiglit,  and  say,  "  Why  dost 

Serm.  thou    ask    of  Me    that    tliou    mayest   not   bo    confounded  ? 

111. 
Wlierefore  ?     Because  thou  hast  called  upon  Me  i     Do  not 

men  daily  call  upon  Me,  that  they  may  fulfil  it  may  be  the 
adulteries  which  they  lust  alter?  Do  not  men  daily  call  upon 
Me,  that  those  may  die  from  wliom  they  are  expecling  an 
inheritance  ?  Do  not  men  daily  call  u])on  Me,  who  are 
devising  some  fraud,  that  they  may  execute  it  with  a  pros- 
perous issue  ?  How  then  dost  thou  claim  so  great  a  reward 
as  to  say.  Let  me  not  he  confounded^  for  I  liave  called  upon 
Thee?  All  those  men  it  is  true  call,  but  do  not  call  upon 
Thee.     Thou  dost  call  upon  God,  when  thon  dost  call  God 

1  Invo-  unto  thyself.     For  this  is  to  call  upon  '  Him,  to  call  Him  unto 

thyself,  to  invite  Him,  so  to  say,  into  the  home  of  thine 
heart.  Now  thou  wouldest  not  dare  to  invite  any  householder 
merely,  unless  thou  first  knewesthow  to  prepare  an  habitation 
for  him.  For  what  if  God  say  to  thee,  "  Lo,  thou  hast  called 
upon  Me,  I  come  to  Thee.  Where  shall  I  enter  in  ?  Shall 
I  bear  this  great  filth  of  thy  conscience  ?  If  thou  wast  to 
invite  My  servant  into  thine  house,  wouldest  thou  not  first 
take  care  to  cleanse  it  '^    Thou  dost  call  Me  into  thine  heart, 

2  ai. '  I  and  it  is  full  of  rapine.  The  place  into  which  God  is  called  ^ 
^^  gg  is  full  of  blasphemies,  is  full  of  adulteries,  is  full  of  frauds,  is 
Go<^-'  full  of  evil  lusts  ;  and  dost  thou  call  upon  Me  ?"  Of  such 
Ps.14,4; men  in  short  what  saith  the  Psalm  in  another  place?    They 

'  '  have  not  called  upon  the  Lord.  And  in  very  truth  they  have 
called,  and  yet  they  have  not  called  upon  F[im.  I  say 
briefly,  since  the  question  has  arisen  how  a  man  can  claim 
so  great  a  reward,  by  alleging  one  only  merit,  in  saying, 
for  L  have  called  npon  Tliee,  when  we  see  that  God  is 
called  upon  by  so  many  bad  men  ;  the  question  has  arisen, 
and  we  must  not  pass  from  it :  I  say  briefly  then  to  the 
covetous  man,  Dost  thou  call  ujion  God.  Why  dost  thou 
call  upon  God  ?  That  He  may  give  thee  gain  ?  Thou  dost 
call  then  upon  gain,  not  upon  God.  Because  thou  canst 
not  have  this  gain,  which  thou  covetest,  by  thy  servant, 
because  thou  canst  not  have  it  by  thy  tenant,  by  thy  client, 
by  thy  friend,  by  thy  satellite,  thou  dost  call  upon  God, 
thou  makest  God  the  minister  of  thy  gain.     God  is  held 


Christ  despised  by  those  who  love  tohat  He  cared  not  to  have.  9.67 

cheap  by  thee.     Wonkiest  thou  call  upon  God  ?    Call  upon  Ver, 
Him  for  His  own  sake'.     Tliou  covetous  one!    is  it  a  little 


gratis 

thing  to  thee  if  God  Himself  fill  thee  ?  If  God  come  to 
thee  without  gold  and  silver,  wouldest  thou  have  none  of  Him  ? 
Wiiat  then  of  those  things  which  God  hath  made  is  sufficient 
for  thee,  for  whom  God  Himself  sufficeth  not  r"  With  good 
reason  then  doth  the  Psalmist  pray,  Let  me  not  be  confounded^ 
for  I  hate  called  upon  Thee.  Call  ye  upon  the  Lord, 
Brethren,  if  ye  would  not  be  confounded.  For  the  Psalmist 
dreads  a  confusion  of  some  sort,  of  which  he  spoke  in  the 
former  part  of  the  Psalm,  In  Thee,  O  Lord,  have  I  trusted, 
let  me  not  he  put  to  confusion  fur  ever.  For  that  ye  may 
know  that  he  fears  this  confusion,  what  did  he  add  when  he 
had  said,  Let  me  nol  he  confounded  for  ever,  for  I  have 
called  upon  Thee  ?  Let  the  ungodly  he  ashamed,  and  he 
brought  down  to  hell:  with  that  confusion,  of  course,  for 
ever. 

5.  Ver.  18.   Let  the  deceitful  lips  be  made  dumb,  which 

speak  iniquity  against  the  Righteous  in  pride  and  contempt. 

This  Pighteous  One  is  Christ,     Many  lips  speak  iniquity 

against  Him  in  pride  and  contempt.     How  in  pride  and 

conlenipt  ?     Because    He,    Who    came    in    such   humility, 

appeared  contemptible   to   the  proud.     Wouldest  thou  not 

that  He  should  be  contemned  by  them  that  love  honours.  He 

Who  endured  so  gi-eat  reproaches }  Wouldest  thou  not  that  He 

should  be  contemned  by  these  that  so  highly  prize  this  life. 

He   Who    died?    Wouldest  thou  not   that    He    should   be 

contemned  by  those  who  think  the  death  of  condemnation 

on  the  Cross  shameful,  He  Who  was  crucified  ?    Wouldest 

thou  not  that  He   should  be  contemned  by  the  rich,   He, 

Who  spent  a  life  of  poverty  in  the  world,  when  He  was  the 

Creator  of  the   world  ?    All  these    things    which  men  love, 

because  Christ  would  not  have  them,  that  He  might  shew  by 

His  not  having  them  that  they  were  to  be  contemned,  not 

because   He  had  it  not  in  His  powder  to  possess  them,  all 

that  love  these  things  contemn    Him.     And   whosoever    of 

His  servants  would  follow  His  footsteps,  to  walk  himself  in 

that  lowliness  in  which  He  hath  learnt  that  his  Lord  walked, 

is  contemned  in  Christ,  as  a  member  of  Christ ;  and  when 

the    Head  and   the  members  are  contemned,  whole  Christ 


268  Tongues  of  the  Wicked  not  silenced  in  this  life. 

Psalm  Himself  is  contemned,  for  this  whole  Righteous  One  is  the 
ExpYi  l^^ad  and  the  Body.  And  it  must  needs  be  that  Whole 
Serm.  Christ  Himself  be  despised  by  the  proud  and  the  ungodly, 

'—  that  that  may  befall  them  which  is  said,  Let  the  deceitful 

lips    be    made    dumb,    ichich    speak    iniquity    against    the 
liighieous   in  pride  and  contempt.     When   will  those  lips 
be   made   dumb  ?     In   this  life  ?     Never.     Day  by  day  do 
they  cry  out  against   Christians,    most   of  all    against   the 
lowly,  day  by  day  do  they  blaspheme,  day  by  day  do  they 
bark,  multiply  pimishment    by   those    tongues,  with  which 
they  shall  thirst  in  hell,  and  long  in  vain  for  a  drop  of  water. 
It  is  not  now  then  that  these  men's  lips  are  made  dumb. 
But  when  ?  When  their  iniquities  shall  lead  them  over  on  the 
"Wisd.  4,  contrary  part ;  as  it  is  said  in  the  book  of  Wisdom,  Then,  shall 
'^^'        the  righteous  stand  in  great  boldness  against  those  that  have 
afflicted  them.      Then  shall  ilieij  say,  These  are  they  whom 
we  had  sometimes  in  derision  and  in  a  proverb  of  reproach. 
How  are  they  numbered  among  the  sons  of  God,  and  their 
"WisH.s.iof  ig  among  the  Saints  ?     We  fools  counted  their  life  mad- 
ness.    Then   shall   their   lips    be   made    dumb,   who   speak 
iniquity  against  the  Righteous  in  pride  and  contempt.     For 
al.' why  just  now  they  say  to  us.  Where  is  your  God  ?    What  do  ye 
w*oJ-^     "worship  ?    Wliat   do  ye  see  ?     Ye  believe,  and  ye  are  dis- 
ship?     tressed:  that  ye  ai'e  distressed  is  certain,  what  ye  hope  for 

why  do    .  .  '  J  r 

ye  not    IS  uncertain.  When  that  we  hope  for  shall  come  in  certainty, 

^^^'       then  shall  the  deceitful  lips  be  made  dumb. 

6.  Wherefore  see  what  follows,  for  that  tlte  deceitful  lips 
shall  be  made  dumb,  which  speak  iniquity  against  the 
Righteous  in  pride  and  contempt.  The  Psalmist,  who  thus 
lamenteth,  hath  given  heed,  he  hath  seen  the  good  things  of 
God  within  in  the  spirit,  hath  seen  these  good  things  which  are 
seen  in  secret,  but  are  not  seen  by  the  ungodly.  He  seeth 
that  tliey  therefore  speak  iniquity  against  the  Righteous  in 
pride  and  contempt,  because  they  have  skill  to  see  the  good 
things  of  this  life,  but  the  good  things  of  the  life  to  come 
they  skill  not  even  to  imagine.  But  that  he  might  set  forth 
the  value  of  good  things  of  the  life  to  come  to  men  whom 
He  enjoins  to  endure,  not  love  things  present,  he  cried  out 
and  added, 

Ver.  19.   How  great  is  the  multitude  of  Thy  sweetness,  O 


Sioeefness  of  God  is  for  those  who  fear  Him,  and  not  man.   269 

Lord.     Here  if  an  ungodly  man   sliould    say,  "  Where  is   Ver. 
this  multitude  of  sweetness  ?"    I    will   answer,  How  can  I     ^'^^ 
shew  thee  the  multitude  of  this  sweetness,  who  hast  lost  thy 
palate  from   the  fever  of  iniquity  ?    Didst  thou    not   know 
what  honey  is,  thou  wouldest  not  cry  out,  "  how  good  it  is," 
unless  thou  hadst  tasted   it.     Thou  hast  no  palate   of  the 
heart  for  tasting  these  good  things:  what  shall  I  do  for  thee? 
How  shall  I  shew  thee  ?    He  is  not  one  to  whom  I  can  say, 
Taste  and  see  that  the  Lord  is  sweet.     How  great  is  thePs.'S4,s. 
multitude  of  Thy  sweetness,  O  Lord,  which  Thou  hast  hid 
for  them  that  fear  Thee.     What  is,  "  hast  hid  for  them?" 
Thou   hast    preserved    for   them,    not   denied   to    tliem,    to 
the  end   that  they   alone  may  attain    unto   it,   (for    that   is 
good   which    cannot  be   common   to    the  just    and   to   the 
ungodly,)    to  the   end   that  they    may  by   fear  attain   unto 
it.     For   as    long    as    they    still    fear,    they    too    have   not 
yet  attained ;  but  they  believe   that  they   shall   attain,  and 
they    begin    with    fear.     For   nothing   is    sweeter  than   the 
immortality  of  wisdom ;   but   the  fear  of  the  Lord  is   the  Pmv.  9, 
beginning  of  icisdoni.      Which  Thou  haM  hid  for  them  that    ' 
fear  Thee. 

7.  But  Thou  hast  perfected  it  for  them  that  hope  in 
Thee  in  sight  of  the  sons  of  men.  Not  "  Thou  hast  per- 
fected it  in  sight  of  the  sons  of  men,"  but,  "  for  those  that 
hope  in  7'hee  in  sight  of  the  sons  of  men;"  that  is,  Thou 
hast  perfected  Thy  sweetness  for  those  that  hope  in  Thee  in 
sight  of  the  sons  of  men.  As  the  Lord  saith.  Whosoever  MsLtAO, 
shall  deny  Me  before  men,  him  will  L  also  deny  before  My  ' 
Father.  Therefore  if  thou  trust  in  the  Lord,  trust  before 
men ;  lest  haply  thou  hide  this  trust  of  thine  in  thine  heart, 
and  fear  to  confess  Him  when  it  is  objected  to  thee  as  a 
crime  that  thou  art  a  Christian.  But  to  whom  is  it  objected 
now  that  he  is  a  Christian  ?  There  are  so  few  left  who  are 
not  Christians,  that  it  may  rather  be  objected  to  them  that 
they  are  not  Christians,  than  that  they  should  dare  to  object 
to  any  that  they  are  Christians.  Notwithstanding  I  say  to 
you,  my  Brethren,  begin,  whosoever  thou  art  that  hearest  me, 
to  live  as  a  Christian,  and  see  if  it  be  not  objected  to  thee 
even  by  Christians,  Christians  that  is  in  name,  not  in  life 
and  conversation.     No  man  feels  this  but  he  who  has  had 


•270     JVaik  with  God  be/ore  men.     God  hides  us  in  Himself. 

Psalm  trial  of  it.  Give  liced  then,  look  well  into  what  thou  hearest. 
Exp^/i.  Wouklest  thou  live  as  a  Christian  ?  Wouldest  thou  follow  the 
Serm.  steps  of  thy  Lord?    It  is  objected  to  thee;  thou  art  ashamed, 

^  and  in  thy  shame  thou  dost  leave  off.     Thou  hast  lost  the 

Rom.io, ^^'ay-     Thou  seemest  to   thyself  to  have  believed  uifh  the 

^^-         heart    uuto   righteousness;    but   thou   hast   lost,   with    the 

mouth  confession,    is   made    iinto   salvation.     If  then    thou 

wouldest  walk  the  way  of  the  Lord,  trust  in  God  even  in  the 

sight   of  men  ;  that  is,  be  not  ashamed  for  thy  trust.     As 

He  liveth  in  thine  heart,  so  let  Him  dwell  in  thy  mouth ; 

for  not  without  a  cause  hath   Christ  been  pleased  that  His 

mark  should  be  imprinted  on  our  forehead,  as  on  the  seat  of 

shame,  and  that  a  Christian  should  not  be  ashamed  at  the 

reproach  of  Christ.     If  then  thou  shalt  have  done  this  in  the 

sight  of  men,  if  thou  shalt  not  have  been  ashamed  thereof 

before  men,  if  thou  shalt  not  have  denied  Christ  in  sight  of 

the  sons  of  men,  either  by  word  or  deed,  hope  thou  that  the 

sweetness  of  God  is  perfected  for  thee.     What  comes  next? 

8.  Ver.  20.    Thou  wilt  hide  them  in  the  hidden  place  of 

^  Oxf.     'I^hy  Countenanced     What   is   this  place?     He   said   not, 

^^^-      Thou  wilt  hide  them  in   Thy  heaven;  he   said  not.   Thou 

wiH       wilt  hide  them   in  paradise ;  lie  said  not.  Thou  wilt  hide 

tLm      them  in  Abraham's  bosom.     For  the  future  places  of  the 

saith he.  Saints  are  designated  in  Holy  Scripture  by  many  names-, 

j„^/,e"Let  all  whatsoever  is    out  of  God,   be   held    cheap.      Let 

A2*/e«   ujjj^  Who  defendeth  us  in  the  place  of  this  life,  be  Himself 

P'dCG  of 

Thy  our  place  after  this  life.  Because  even  this  veiy  Psalm 
Conn-    j^i3Qyjj  saith   this  to  Him,  Be   Thou  unto  me  a  God,    Who 

ienance.  '  ' 

2 'fide-  protecteth  me,  and  a  house  of  refuge.  Therefore  shall  we 
ai.'^sig-^^  hidden  in  the  countenance  of  God.  Are  ye  waiting  to 
nificati-  hear  from  me  what  retreat  there  is  in  the  Face  of  God  ? 
Cleanse  the  heart,  that  He  may  Himself  enlighten  you,  and 
He  upon  Whom  ye  call  may  enter  in.  Be  thou  His  house, 
and  He  will  be  thy  house;  let  Him  dwell  in  thee,  and  thou 
shalt  dwell  ia  Him.  If  thou  shalt  entertain  Him  in  this 
life  in  thy  heart.  He  shall  entertain  thee  after  this  life  with 
His  Countenance.  [Thou  wilt  hide  them,  saith  he.  Where  ? 
In  the  hidden  place  of  Thy  Countenance.]  From  the 
troubling  of  men.  For  there  they  are  not  troubled  when 
they  are  hid.      In  the  hidden  place  of  Thy  Countenance 


A  good  conscience  Jinds  way  into  His  Tabernacle.       27 1 

they  are  not  troubled.     Is  there,  think  ye,  a  man  in  this  Vek. 
world  so   happy,  as,  that  when   he   begins    to    hear  men's  ^^'^^' 
reproaches  because  he  serveth  Christ,  he  tiieth  in  heart  to 
God,  and  beginneth  to  have   trust  in  His  sweetness,  and 
enter,  with  his  conscience,  into  the  countenance  of  God  from 
the  troubling  of  men  from   whom  he  heareth  reproaches? 
He    doth   enter  doubtless,   if  he  have  wherewith  to  enter, 
that  is,  if  this  same  conscience  be  not  laden,  if  it  make  not  a 
heavy  burthen   for  him — at    the  narrow    gate.      Thou   wilt 
hide  them,  then,  in  the  hidden  place  of  Thy  Countenance 
from   the  troiihling  of  men.      Thou  icill  protect   them  in 
Thy  tabernacle  from  the  contradiction  of  tongues.     Some 
time  or  other   Thou  wilt  hide  them  in  the  hidden  place  of 
Thy  Countenance  from  the  troubling  of  men,  that  thence- 
forward no  troubling  of  men  may  harrass  them;  but  mean- 
while, whilst  they  sojourn  in  this  life,  since  they  who  serve 
thee  are  exposed  to  many  contradicting  tongues;  what  dost 
Thou  do  for  them  ?     Thou  uilt  jjrotect  them  in  Thy  taber- 
nacle.    What  is  the  tabernacle?    The  Church  of  the  present 
time,  for  is  it  for  this  reason  called  a  tabernacle,  because  as 
yet  it  sojourneth  on  this  earth.     For  a    tabernacle  is   the 
habitation  of  soldiers  encamped  in  an  expedition.     These 
are  called  tabernacles.     A  tabernacle  is  not  a  home.    Fight 
thou  as  a  sojourner  on  thy  expedition  ;  that  having  been  saved 
in  thy  tabernacle,  thou  maycst  be  received  in  glory  into  thy 
house.     For  thy  everlasting  home  will  be  in  heaven,  if  only 
thou  shall  have  lived  well  in  this  tabernacle.     Therefore  in 
this  tabernacle    Thou   uilt  protect   them  from   the  contra- 
diction of  tongues.     Many  tongues  contradict,  divers  heresies, 
divers  schisms  make  a  noise,  many  tongues  contradict  the 
true  doctrine,  do  thou  run  to  the  tabernacle  of  God,  hold  to 
the  Catholic  Church,  depart  not  from  the  rule  of  truth,  and 
thou  shalt  be  protected  in  thy  tabernacle  from  the  contra- 
diction of  tongues. 

9.  Ver.  21.  Blessed  be  the  Lord,  for  He  hath  made  His 
mercy  marvellous  in  the  city  of  compassing.  What  is  the 
city  of  compassing?  In  Judaea  alone  were  God's  people 
placed,  as  it  were,  in  the  midst  of  the  world,  where  the 
praises  of  God  were  celebrated,  and  sacrifices  offered  unto 
Him,  where  prophecy  did  not  cease  foretelling  those  future 


272      God's  Mercy  made  marvellous  all  around  from  Judcea. 

Psalm  events   which    we  now  see    in   coiuse   of  fulfilment.     This 

XXXI 

Exp.ll.  people  were,  as  it  were,  in  the  midst  of  the  nations.     This 

Serm.  Prophet  marked  and  saw  that  the  Church  of  God  should  be 

in    all   nations ;    and  because   all  nations   were    around   on 

every  side,  which  placed  the  single  nation  of  the  Jews  in  the 
midst  of  them,  he  called  these  nations  compassing  her  about 
on  every  side  the  city  of  compassing.      Thou  didst  indeed,  O 
Lord,  make  Thy  mercy  marvellous  in   the  city  Jerusalem; 
there  Christ  suffered,  there  He  rose  again,  there  He  ascended 
up  into  heaven,  there   He  did  many  wonderful  things  :  but 
greater  is  Thy  praise,  for  that  Thou  hast  made  Thy  mercy 
marvellous  in  the  city  of  compassing,  that  is,  in   all  nations 
hast  spread  abroad  Thy  mercy.     Nor  hast  Thou  kept  Thine 
ointment  in  that  Jerusalem,  as  in  a  vessel;  but  as  from  a 
bi'oken  vessel  the  ointment  hath  been  poured  forth  through- 
out the  world,  that  it  might  be  fulfilled  which  is  said  in  holy 
Sol.       Scripture,  Thy  natne  is  as  oi^ilment  poured  out.     And  so 
^ong   ,  rpi^^^^  hast  made  Thy  m,ercy  marvellous  in  the  city  of  com- 
Acts  ],  passing.     For  He  ascended  up  into  heaven,  He  sitteth  at  the 
right  hand  of  the  Father,  after  ten  days  He  sent  the  Holy 
Ghost:  the  disciples  were  filled  with  the  Holy  Ghost,  they 
began  to  preach  the  wonderful  works  of  Christ ;  they  were 
stoned,  slain,   dispersed    in    flight.     And    when    they    were 
Acts  8,  made  to  flee  from  thence  as  from  one  place,  as  brands  burn- 
^*  ing  with  Divine  fire,  they  filled  the  whole  wood  of  the  world, 

kindled  by  the  heat  of  the  Spirit  and  the  light  of  truth ;  and 
the  Lord  made  His  mercy  marvellous  in  the  city  of  com- 
passing. 

10.  Ver.  22.  I  said  in  my  ecstasy.  Call  to  remembrance 
the  title  of  the  Psalm.  See  here  is  that  ecstasy.  Mark  what 
he  saith,  /  said,  saith  he,  in  my  ecstasy,  I  have  been  cast 
forth  from  the  sight  of  Thine  Eyes.  I  said  in  my  panic, 
that  is,  /  said  in  niy  ecstasy.  He  saw  that  he  was  panic- 
struck  inwardly  by  some  great  tribulation  or  other,  such 
as  there  is  no  want  of:  he  gives  heed  to  his  panic-stricken 
and  trembling  heart,  and  saith,  /  have  been  cast  forth  from 
the  sight  of  Thine  Eyes.  If  I  were  in  Thy  sight,  I  should 
not  fear  thus :  if  Thou  hadst  Thine  Eye  upon  me,  I  should 
Ps.  94,  not  tremble  thus.  But  as  he  saith  in  another  Psalm,  If 
I  said  my  foot  hath  been  moved,  Thy  mercy,  O  Lord,  helped 


Humble  crying  in  the  heart  wins  GuiVs  help.         27.'3 

me ;  so  at  once  he  saitli  here,  Therefore  Thou  hast  heard   Ver. 
the  voice  of  my  prayer.    Because  I  confessed,  because  I  said, — ^ — 
I  have  been  cast  forth  from  the  sight  of  Thine  Eyes,  because 
I   have   not   been   proud,  but  accused   my  own   heart,  and 
staggering  in  my  tribulation  have  cried  out  to  Thee,  Thou 
hast  heard  my  prayer.     That  therefore  hath  been  fulfilled 
which  I  set  forth  from  that  other  Psalm.     For  what  is  here, 
I  said  in  7ny  ecstasy,  I  have  been  cast  forth  from  the  sight 
of  Thine  Eyes,  is  there,  If  I  said  my  foot  hath  been  moved. 
And  what  is  there,  Thy  mercy,  O  Lord,  helped  me,  is  here, 
Tlierefore  Thou  hast  heard,  0  Lord,  the  voice  of  my  prayer. 
Mark  that  in  Peter's  case,  He  seeth  the  Lord  walking  on 
the  water,  he  thinks  Him  a  spirit:  the  Lord  crieth  out,  It  is  I;  Mat.  14, 
be  not  afraid.     Peter  hath  affiance,  and  saith.  If  it  be  Thou,^^~^^' 
bid  me  come  unto  Thee  on  the  water.     So  hereby  do  I  prove 
whether  it  be  Thou,  if  in  Thy  word  I  am  able  to  do  as  Thou 
art  able.     He  saith,  Come.     And  the  word  of  the  Bidder  is 
made  the  power  of  the  hearer.     Come,  saith  He ;    and  he 
came  down  :    he   began   to  go,  he  was  going  without  fear, 
as  trusting  in  Him  ;  but  tvhen  he  saiv  the  wind  boisterous, 
he  was  afraid.      I  said  in  my  ecstasy,  I  have  been  cast  forth 
from    the   sight   of  Thine    Eyes.      And    beginning  to  sink, 
he  cried,  Lord,  I  perish.     And  Jesus,  stretching  forth   His 
hand  to  him,  raised  him  up,  saying,  O  thou  of  little  faith, 
wherefore  didst  thou  douht?    I  sazW,  therefore,  i^i  my  ecstasy, 
I  have  been  cast  forth  from  the  sight  of  Thine  Eyes;  and,  as 
though  I  were  now  beginning  to  perish  in  the  sea,  Thou  hast 
heard,  O  Lord,  the  voice  of  my  prayer.    Now  Thou  heardest, 
when  I  cried  unto  Thee.     Crying  unto  God  is  not  with  the 
voice,  but  with  the  heart.      Many  who  are  silent  with  the 
lips,  cry  with  the  heart ;  many  clamorous  with  the  mouth, 
with  heart  aveiled  are  able  to  obtain  nothing.     If  then  thou 
criest,  cry  inwardly  where  God  heareth.     When  I  cried  unto 
Thee,  saith  he.  Thou  heardest  the  voice  of  my  prayer. 

11.  Now  then  that  he  made  trial,  to  what  doth  he  exhort 
us?  (Ver.  23.)  Love  the  Lord,  all  ye  His  Saints.  As  if  he 
should  say,  Trust  me,  I  have  made  trial  of  it;  I  have  had 
I  tribulations,  I  have  called  upon  Him,  and  have  not  been 
deceived ;  I  have  hoped  in  God,  and  have  not  been  con- 
founded ;  He  hath  enlightened  my  thoughts,  He  hath  esta- 

T 


274  Love  of  the  world  hinders  love  of  God.  He  willrepay  at  last. 
Psalm  blished  luv  fear.     Love  the  Lord,  all  ye  His  Saints ;  that  is, 

XX  X  T  ' 

Exp. II.  I^^  y^  ^^^'^  ^'*^  Lord,  who  love  not  the  world,  that  is,  all  His 

Serm.  Saints.     For  how  do  I  tell  him  to  love  the  Lord,  who  still 
III.  . 
'—  loves  the  amphidieatre  ?    How  do  I  tell  him  to  love  the  Lord, 

who  still  loves  the  stage-player,  siill  loves  the  liarlcquin,  still 

loves   wine-bibbiug,   still  loves  all  the  pomps   and  all  the 

vanities  and  lying  madnesses  of  the  world  ?     I  tell  such, 

"  Learn  not  to  love,  that  thou  mayest  learn  to  love ;  turn 

away,  that  thou  mayest  be  turned  to;    pour  out,  that  thou 

mayest  be  filled."     Love  the  Lord,  all  ye  His  Saints. 

12.  For  the  Lord  will  require  truth.     You  kuow  that  now 

many  evil   doers  are   seen ;    you  know   that  now   they  are 

puffed  up  in  their  vanities  :    the  Lord  will  require  truth. 

And  He  will  repay  them  that  do  exceeding  proudly.     Bear 

'  ferte     with  them  until  you  bear '  them  to  their  graves,  endure  them 

^2.°^'' .   until  ve  are  free  from  them ;  for  it  must  needs  be  that  the 
eneratis  *'  . 

Lord  who  requireth  truth  will  repay  them  that  do  exceeding 

proudly.     Art  thou   at  once  about  to   ask,  When  will  He 

repay  ?     When  He  wills.     Thou  mayest  be  certain  that  He 

will  repay  ;  doubt  not  of  His  repaying;   for  the  time,  do  not 

venture  to  give  counsel  to  God.     Assuredly  He  will  require 

truth,   and   will  repay  them    that   do   exceeding  proudly. 

Some  He  will  repay  even  here ;  and  we  have  seen  and  learnt 

that  He  doth  repay.     For  when  they  that  fear  the  Lord  are 

abased,  if  perchance  they  had  been  distinguished  in  some 

dignity  of  this  world,  though  abased  they  have  not  fallen, 

because  they  have  not  shut  out  God  from  their  hearts :  God 

is  their  exultation.      Job  seemed  abased  when  he  lost  his 

property,  when  he  lost  his  children ;  when  he  lost  what  he 

was  keeping,  w  hen  he  lost  those  for  whom  he  was  keeping  ; 

he  was  left  vt^ithout  inheritance,  and  what  is  sadder,  without 

an  heir;    he  was  left  with  his  wife  alone,  no  comforter  to 

him,  but  rather  the  devil's  helper ;  he  seemed  abased :  see 

whether  he  were  wretched,  see  whether  he  were  not  in  the 

Job  1 ,    hidden  place  of  God's  Countenance.     Naked,  saith  he,  came 

LXX    ^  ^^'^  ^f  ^^^y  '^^^otlier's  womb,  naked  shall  L  return  into  the 

earth.     Tlie  Lord  gave,  and  the  Lord  hath  taken  away :  as 

it  pleased  the  Lord,  so  hath  it  been  done.     Blessed  be  the 

name  of  the  Lord.     These  pearls  of  praise  of  God,  whence 

are  ihey  ?     Behold  him  poor  without,  rich  within.     These 


Wise  men  can  wait  God^s  time  of  retribution.  275 

pearls  of  praise  of  God  would  not  proceed  out  of  his  mouth,  Veb. 
except  he  had  a  treasure  in  his  heart.  Ye  who  would  be  ^^'- 
rich,  covet  such  riches  as  ye  cannot  lose  even  by  shipwreck. 
Therefore,  when  such  as  these  are  abased,  deem  them  not 
wretched.  Ye  are  mistaken,  ye  know  not  what  they  possess 
within.  Ye  who  love  the  world,  judge  from  your  own  selves, 
because,  when  ye  lose  such  things,  ye  are  reduced  to  wretched- 
ness. Do  not  by  any  means  think  this;  they  possess  within 
wherewith  to  rejoice.  Their  Ruler  is  within,  their  Shepherd 
and  their  Comforter  is  within.  These  are  they  who  fall 
miserably,  even  they  who  place  their  trust  in  this  world. 
Their  outward  glitter  is  taken  away,  nothing  remains  within 
but  the  smoke  of  an  evil  conscience.  They  have  no  source 
of  comfort,  they  have  no  place  whither  they  may  go  abroad, 
they  have  no  place  whither  they  may  return  within  :  aban- 
doned by  the  pomp  of  the  world,  void  of  the  gi*ace  of  the 
Spirit,  they  are  in  deed  abased.  And  with  many  God  dealeth 
thus  in  this  life,  but  not  with  all.  For  if  He  dealt  thus  with 
none.  Divine  Providence  would  seem  as  it  were  to  slumber ; 
if  He  dealt  thus  with  all.  Divine  long-suffering  would  not  be 
preserved.  Nevertheless,  thou,  Christian,  hast  learnt  to  Rom. 12, 
forbear,  not  to  repay  vengeance.  Wouldest  thou  avenge 
thyself,  O  Christian  ?  Christ  is  not  yet  avenged.  Hast  thou 
suffered  from  the  evil,  and  hath  not  He  suffered  ?  Did  not 
He  first  suffer  for  thee,  Who  had  no  cause  for  suffering? 
For  in  thee  tribulation  is  the  refiner's  furnace,  (if  so  be  thou 
art  gold  and  not  chaff,)  that  thou  mayest  be  cleared  of  dross, 
not  be  turned  into  ashes. 

13.  Lore  the  Lord,  all  ye  His  Saints,  for  the  Lord  will 
require  truth,  and  will  repay  them  that  do  exceeding 
proudly.  But  when  will  He  repay  ?  O  that  He  would 
repay  now,  now  would  I  see  these  men  abased,  and  laid 
low  !  Hear  what  follows.  Quit  you  like  men.  Do  not  hang 
down  the  weary  hands  in  tribulation,  let  not  your  knees 
totter.  (Ver.  24.)  Quit  you  like  men,  and  let  your  heart  be 
strengthened.  Let  your  heart  be  strengthened  to  endure 
and  bear  all  the  ills  of  this  life.  But  who  are  they  to  whom 
the  Prophet  saith,  Quit  you  like  men,  and  let  your  heart  be 
strengthened  ?  Is  it  to  them  who  love  the  world  }  Nay. 
But  listen  to  whom  he  speaketh,  All  ye  icho  trust  in  the  Lord. 

t2 


276  Self  to  he  condemned  in  confessing  sin. 


^^^  PSALM  XXXIL 


FIRST   EXPOSITION. 


To  David  himself;  for  understanding 

Psalm       1.  To  Da\nd  himself;  for  imdevstandinsr ;  bv  which  it  is 

XXXII  •  .  o  '      . 

Exp.  I.*  understood  that  not  by  the  merits  of  works,  but  by  the  grace 

of  God,  man  is  deUvered,  confessing  his  sins. 

2.  Ver.  1.  Blessed  are  they  whose  unrighteousness  is  for- 
given, and  whose  sins  are  covered:  and  whose  sins  are 
buried  in  oblivion.  (Ver.  2.)  Blessed  is  the  man  to  whom 
the  Lord  hath  not  imjntted  sin,  nor  is  there  guile  in  his 
mouth  :  nor  has  he  in  his  mouth  boastings  of  righteousness, 
when  his  conscience  is  full  of  sins. 

3.  Ver.  3.  Because  I  kept  silence,  my  bones  waxed  old: 
Rom.     because  I  made  not  with  my  mouth  confession  unto  salva- 

'  lion,  all  firmness  in  me  has  grown  old  in  infirmity.  Through 
my  roaring  all  the  day  long:  when  I  was  ungodly  and  a 
blasphemer,  crying  against  God,  as  though  defending  and 
excusing  my  sins. 

4.  Ver.  4.  Because  day  and  night  Thy  Hand  was  heavy 
upon  me:  because,  through  the  continual  punishment  of 
Thy  scourges,  /  was  turned  in  misery,  while  a  thorn  was 
fixed  through  me:  I  was  made  miserable  by  knowing  my 
misery,  being  pricked  with  an  evil  conscience. 

5.  Ver.  5.  /  acknowledged  my  sin^  and  my  unrighteous- 
ness have  I  not  hid:  that  is,  my  unrighteousness  have  I  not 
concealed.  /  said,  I  will  confess  against  myself  my  unrigh- 
teousness to  the  Lord:  I  said,  I  will  confess,  not  against  God, 
(as  in  my  ungodly  crying,  when  I  kept  silence,)  but  against 
myself,  my  unrighteousness  to  the  Lord.  And  Thou  for- 
gavest  the  iniquity  of  my  heart ;  hearing  the  word  of  con- 
fession in  the  heart,  before  it  was  uttered  with  the  voice. 

(>.  Ver.  6.  For  this  shall  every  one  that  is  holy  pray  unto 
Thee  in  an  acceptable  time:  foi'  this  wickedness  of  heart 
shall  every  one  that  is  righteous  pray  unto  Thee.     For  not 


They  who  confess  not,  but  resist,  ruled  with  scourges.    277 

by  their  own  merits  will  they  be  holy,  but  by  that  acceptable   Ver, 
time,  that  is,  at  His  coming,  Who  redeemed  us  from  sin. 
Nevertheless  in  the  flood  of  great  waters  they  shall  not  come 
nigh  him:   nevertheless,  let  none  think,  when  the  end  hasMat.24, 
come  suddenly,  as  in  the  days  of  Noah,  that  there  remaineth  ^'^—^^• 
a  place  of  confession,  whereby  he  may  draw  nigh  unto  God. 

7.  Ver.  7.  Thou  art  my  refuge  from  the  pressures,  which 
have  compassed  me  about:  Thou  art  my  refuge  from  the 
pressure  of  my  sins,  which  hath  compassed  my  heart.  O 
Thou,  my  Rejoicing,  deliver  me  from  them  that  compass  me 
about:  in  Thee  is  my  joy;  deliver  me  from  the  sorrow,  which 
my  sins  bring  upon  me. 

8.  Diapsalma.  The  answer  of  God  :  (ver.  8.)  /  will  give 
thee  understanding,  and  will  set  thee  in  the  way,  in  which 
thou  shall  go ;  I  will  give  thee  understanding  after  confession, 
that  thou  depart  not  from  the  way,  in  which  thou  shouldest 
go ;  lest  thou  wish  to  be  in  thine  own  power.  /  will 
fix  Mine  Eyes  upon  thee :  so  will  I  make  sure  upon  thee  My 
Love. 

9.  Ver.  9.  Be  not  ye  like  unto  horse  or  mule,  which  have 
no  understanding:  and  therefore  would  govern  themselves. 
But  saith  the  Prophet,  Hold  in  their  jaws  with  bit  and 
bridle.  Do  Tiiou  then,  O  God,  unto  them,  that  will  not 
come  nigh  Thee,  what  man  doth  to  horse  and  mule,  that  by 
scourges  Thou  make  them  to  bear  I'hy  rule. 

]  0.  Ver.  1 0.  Many  are  the  scourges  of  the  sinner :  much 
is  he  scourged,  who,  confessing  not  his  sins  to  God,  would 
be  his  own  ruler.  But  he  that  trusteth  in  the  Lord,  mercy 
compasseth  him  about;  but  he  that  trusteth  in  the  Lord,  and 
submitteth  himself  to  His  rule,  mercy  shall  compass  him 
about. 

IL  Ver.  11,  Be  glad  in  the  Lord,  and  rejoice,  ye  righ- 
teous: be  glad,  and  rejoice,  ye  righteous,  not  in  yourselves, 
but  in  the  Lord.  And  glory,  all  ye  that  are  right  in  heart: 
and  glory  in  Him,  all  ye  who  understand  that  it  is  right  to 
be  subject  unto  Him,  that  so  ye  may  be  placed  above  all 
things  beside. 


278        Danger  of  trusting  to  faith  tvithout  obedience. 


EXPOSITION  II. 

Psalm      \    A  Psalm  of  the  Grace  of  God,  and  of  our  iustification, 
XXXII.  J  ' 

Exi'.Il!by  no  merits  of  ours  preceding,  but  by  the  Mercy  of  our 

Lord  God  preventing  us,  highly  commended  by  the  moutli 
See  p.     of  the  Apostle,  as  the    lesson    preceding  this  Psalm  hath 
conveyed  unto   all,  is  undertaken  by   my  weakness   to  be 
handled  together  with  you,  My  Beloved.     Wherefore  first 
I  recommend  my  infirmity   to    your  prayers,  as  saith   the 
Eph.  6,  Apostle,    that   utterance    may    he    given    unto  me   in   the 
^^'        opening  of  my  month,  so  to  speak,  as  may  be  both  to  me 
not  dangerous  to  utter,  and    for   you  wholesome    to   hear. 
For  the  human  mind  doubting  and  wavering  between  con- 
fession of  infirmity,  and   the  boldness  of  presumption,   is 
ever  buffeted  on  this  side  and  on  that,  and  in  such  wise 
driven,  that  yet  to  fall  to  cither  side  is  to  be  cast  headlong. 
For  if  one  hath  wholly  given  himself  up  to  his  own  infirmity, 
See  S.    and  hath  inclined  to  such  thoughts  as  to  say,  The  Mercy  of 
Fakh  "  ^°^  ^^   ^^   sinners,   in  whatever   sins   persisting,   so   they 
and       believe  that  God  delivereth,  God  pardoneth,  is  so  sure  at 
the  last,  that  none  can  perish  of  ungodly  believers,  that  is, 
that  none  can  perish  of  those  vvho  say  to  themselves,  What- 
ever I   do,  with   whatever  crimes    and  wickednesses  T   be 
defiled,  how  much  soever  I  sin,  God  delivereth  me  by  His 
Mercy,  because  I  have  trusted  in  Him.     Whoever  then  saith 
that  none  of  such  can  perish,  by  evil  thoughts  is  led  to  look 
for  impunity  of  sin ;  and  the  Righteous  God,  to  Whom  the 
Ps.  101,  Psalmist  sings  of  Mercy  and  Judgment,  not  Mercy  only, 
but  also  Judgment,  finds  one  mispresuming  of  himself,  and 
abusing  God's  Mercy  to  his  own  destruction,  and  so  must 
needs  condemn  him.     Such  a  thought  therefore   casteth  a 
man  headlong  :  but  if  any,  terrified  thereby,  hath  lifted  up 
himself  to  a  certain  bold  presumption,  and  hath  presumed 
on  his  own  strength,  his  own  righteousness,  and  hath  pro- 
posed in  his  heart  to  fulfil  all  righteousness,  and  so  to  do  all 
things  which   are   commanded  in   the   Law,  as  in  none  to 


Danger  of  marl's  presuming  on  his  own  strength.       279 

offend,  aud  to  have  his  own  life  in  his  own  power  so  that  he   Ver. 

no  where  slip  at  all,  no  where  fail,  no  where  stumble,  no '■ — 

where  be  in  the  dark,  and  attribute  this  to  himself,  and  to 
the  power  of  his  own  will :  even  if  haply  he  hath  fulfilled  all 
things  which  seem  righteous  in  the  eyes  of  men,  so  that 
nothing  be  found  in  his  life,  which  can  be  reproved  by  men, 
that  very  presumption  and  proud  boasting  God  condemneth. 
What  then,  if  a  man  justify  himself,  and  presume  on  his  own 
righteousness?  He  falleth.  If  one  considering  and  weighing 
his  own  infirmity,  and  presuming  on  God's  mercy,  neglect 
to  cleanse  his  life  from  sins,  and  hath  plunged  himself  in  all 
the  depths  of  wickedness ;  he  also  falleth. 

The  presumption  of  righteousness  is  as  the  right  hand, 
the  thought  of  impunity  of  sin  is  as  the  left.  Let  us  hear 
the  voice  of  God,  saying  to  us.  Turn  not  to  the  right  hand,^'^^^''^, 
nor  to  the  left.  Presume  not  of  thy  righteousness,  so  to 
reign ;  presume  not  of  God's  Mercy  unto  sin.  From  both 
the  Divine  command  recalleth  thee,  both  from  this  height, 
and  from  that  depth.  Hither  if  thou  ascend,  thou  wilt 
fall  headlong;  thither  if  thou  sink,  thou  wilt  drown.  Turn 
not  (saith  He)  to  the  right  hand,  nor  to  the  left.  Again 
I  say  briefly,  what  ye  should  all  keep  fixed  in  mind ;  Pre- 
sume not  of  thy  righteousness,  so  to  reign;  presume  not  of 
God's  Mercy  unto  sin.  Thou  wilt  answer,  What  then  shall 
I  do  ?  This  very  Psalm  teacheth  us,  v^hich  being  read 
through  and  handled,  I  trust,  God's  Mercy  assisting  us, 
we  shall  see  that  way  wherein  we  either  already  walk,  or 
which  we  ought  to  hold.  Let  every  one  according  to  his 
own  measure  hearken,  and  as  he  shall  be  conscious  unto 
himself,  either  lament,  if  needing  correction,  or  rejoice, 
if  to  be  approved.  If  he  find  himself  to  have  strayed  from 
the  way,  let  him  return  to  walk  therein ;  if  he  find  himself 
in  the  way,  let  him  walk  on,  that  he  may  arrive  at  the  end. 
Let  none  out  of  the  way  be  proud,  none  in  the  way  slothful. 

2.  Now  that  this  Psalm  doth  relate  to  that  grace  whereby 
we  are  Christians,  the  Apostle  Paul  hath  testified ;  wherefore 
we  have  chosen  to  have  that  very  lesson  read  unto  you. 
This  shewed  the  Apostle,  when  he  was  commending  the 
righteousness  which  is  by  faith,  against  those  who  boasted 


280        Abraham  halh  nought  before  God  but  by  Faith. 

Psalm  of  the  righteousness  which  is  by  works,  thus  saying,  What 
^^y^' shall  tee  then  say  that  Abrahatn,  our  father  as  pertain iug  to 
■Rom.  4  ^^^^  flesh,  hath   found  ?     For  if  Abraham  were  justifled  by 
1.2.      works,  he  hath  whereof  to  glory  ;  but  not  before  God.     God 
Himself  avert  from    us    such    glorying,  and  let   us   rather 
1  Cor.    hearken  to  that  saying,  He  that  glorieth,  let  him  glory  in  the 
'     '     Lord.     F'or    many  glory  in    their   own  works,  and  we  find 
many    pagans    therefore    unwilling    to    become    Christians, 
because  they  are  in  a  manner  satisfied  with  their  own  good 
lives.     To  live  well  is  needful,  saith  one.     What  will  Christ 
command   of  me  ?    That  I   should  live   well  ?     I  live  well 
already  ;    wherein  is  Christ  necessary  to  me  ?    I  commit  no 
murder,  no  theft,  no  violence;    I  covet  not  another's  goods; 
I  am  defiled  with  no  adultery  :  for  let  any  thing  be  found  in 
my  life  worthy  of  blame,  and  he,  who  can  blame  it,  shall 
make  me  a  Christian.     He  hath  whereof  to  glory  ;    but  not 
before  God.     But   not    so  our  father,  Abraham.     For  this 
passage  of  Scripture  would  direct  our  attention  to  this  very 
thing.     For  because  we  confess,  and  such  is  our  belief  con- 
cerning the  holy  Patriarch,  who  pleased  God,  that  we  both 
say  and  know  that  he  hath  whereof  to  glory  before  God ; 
therefore  saith  the  Apostle,  It  is  evidently  known  unto  us 
and  manifest,  that  Abraham  hath  whereof  to  glory  before 
God  :    But  if  Abraham  were  justified  by  works,  he  hath 
whereof  to  glory ,  but  not  before  God:    but  he  hath  whereof 
to  glory  before  God :  therefore  is  he  not  justified  by  works.    If 
then  Abraham  is  not  justified  by  works,  whereby  is  he  justified? 
Rom.  4,  The  answer  follows,  for  saith  he.  For  what  saith  the  Scripture  ? 
^'  that  is,  Whereby  saith  the  Scripture  that  Abraham  is  justified? 

Gen.  15  Abraham  believed  God,  and  it  was  counted  unto  him  for 
righteousness.     Therefore  Abraham  was  justified  by  Faith. 

3.  But  whoever  hears  this.  Not  by  works,  but  by  faith, 
must  beware  of  that  gulf,  of  which  I  spoke.  Thou  seest 
then  that  by  faith,  not  by  works,  is  Abraham  justified  ;  there- 
fore (sayest  thou)  I  will  do  what  I  will,  because,  though  I 
have  not  good  works,  but  only  trust  in  God,  that  is  counted 
to  me  for  righteousness.  If  so  one  hath  spoken  and  de- 
termined, he  falleth  and  is  drowned;  if  yet  he  thinketh  and 
wavereth,  he  is  perilled.     But  the  Scripture  of  God,  and  its 


6. 


No  works  truly  good  unless  done  by  Faith.  281 

true  understanding,  not  only  when  perilled  freeth  him  from  Ver. 
peril,  but  even  when  drowned  raiseth  him  out  of  the  deep.  — ^ 
I  answer,  therefore,  as  against  the  Apostle,  and  say  of 
Abraham  himself,  what  we  find  indeed  in  the  Epistle  of 
another  A])0stle,  who  wished  to  correct  certain  men  that  had 
misunderstood  this  Apostle.  For  James  in  his  Epistle, 
wTiting  against  those  who  would  not  do  good  works,  pre- 
suming on  faith  only,  commended  the  works  of  that  same 
Abraham,  as  Paul  his  faith  :  and  the  Iavo  Apostles  are  not 
contrary  to  each  other.  But  he  speaks  of  a  work  known  James2, 
unto  all,  that  Abraham  offered  unto  God  his  own  son  for^^* 
a  sacrifice.  A  great  work  !  but  of  faith.  I  laud  the  super- 
structure of  works,  but  I  see  in  faith  the  foundation  :  I  laud 
the  fruit  of  good  works,  but  I  discern  in  faith  the  root.  But 
if  Abraham  had  done  this  without  a  right  failh,  it  would 
have  profited  him  nothing,  however  good  that  work  might 
be.  Again,  if  Abraham  had  so  held  his  faith,  as  that  when 
God  commanded  him  to  offer  up  to  Him  his  son  for  a 
sacrifice,  he  should  say  with  himself,  "  I  do  it  not,  and  yet 
1  believe  that  God  will  deliver  me,  even  despising  His  com- 
mands ;"  his  faith  without  works  had  been  dead,  and  had 
remained  dry  and  barren  as  a  root  without  fruit. 

4.  What  then  }  Ought  no  works  to  be  placed  before  faith, 
so  that  before  faith  one  may  be  said  to  do  good  works  ^ 
(No,)  for  those  very  good  works,  so  called,  before  faith, 
although  they  may  seem  to  men  worthy  of  praise,  are  nothing- 
worth.  To  me  they  seem  to  be  such,  as  great  strength, 
and  the  swiftest  speed,  out  of  the  way.  Let  none  then 
count  his  works  before  faith  good;  where  faith  was  not, 
good  works  were  not.  For  it  is  the  intention  that  maketh 
the  work  good ;  faith  that  directs  the  intention.  Attend, 
not  so  much  to  what  one  doth,  as  to  what,  in  doing  it,  he  hath 
regard,  whither  he  is  directing  his  arms  which  steer  so 
excellently.  For  suppose  a  man  to  steer  a  ship  right  well, 
and  yet  to  have  lost  his  course ;  what  avails,  that  he  holds 
the  topsail  bravely,  moves  it  bravely,  keeps  the  head  to  the 
waves,  careth  lest  the  sides  be  beaten  in,  hath  so  great 
strength  that  he  turn  the  ship  whither  he  will,  and  whence 
he  will  ?  And  suppose  it  be  said  to  him,  Where  goest  thou  ? 
and  he  savj  I  know  not ;    or  say  not,  I  know  not,  but,  I  am 


282     Walking  useless,  save  in  right  way.    Faith  needs  Love. 

Psalm  going  to  such  a  port ;  and  yet  goeth  not  to  that  port,  but 
Exp.ll!  hurrieth  on  to  the  rocks  :  doth  not  such  an  one,  the  more 
he  seemeth  to  himself  active  and  powerful  in  steei'ing  the 
ship,  so  much  the  more  dangerously  steer  it,  so  as  through 
haste  to  bring  it  to  shipwreck  at  last  ?  Such  is  he  who  runs 
the  best,  out  of  the  way.  Were  it  not  better  and  more 
tolerable,  that  the  pilot  should  be  somewhat  weaker,  so  as  to 
direct  the  ship  with  some  labour  and  difficulty,  and  yet  hold 
his  right  and  due  course  ;  and  that  the  other  again  should 
walk  even  somewhat  slowly  and  feebly,  yet  in  the  way,  than 
out  of  the  way  run  bravely  ?  He  then  is  the  best  who  both 
holds  the  way,  and  walks  well  therein  ;  but  he  is  next  in 
hope,  who  though  he  halteth  somewhat,  yet  not  so  much  as 
to  go  astray,  or  stand  still,  but  advances  though  by  little  and 
little ;  for  haply  there  is  hope  that  he  will  arrive  whither, 
though  slowly,  he  tendeth. 

5.  Therefore,  Brethren,  by  faith  was  Abraham  justified ; 

but  if  works  did  not  precede  his  faith,  yet  they  followed  it. 

For  can  thy  faith  be  barren  ?    If  thou  art  not  barren,  thy 

faith  is  not  barren.     Thou  hast  believed  somewhat  of  evil, 

and  in  the  fire  of  thy  evil  hast  burned  up  the  root  of  thy 

faith.     Therefore  hold  fast  thy  faith,  and  work.     But  thou 

sayest.  The  Apostle  Paul  said  not  this.     Nay,  this  said  the 

Gal. 5,6.  Apostle  Paul,  Faith,  which  workt-th  by  love  ;  and  in  another 

RoiTi.13,  place,   Tlierefore  love  is  the  fulfilling  of  the  Laiv ;    and  in 

Qjj^j  5    another.  For  all  the  Law  is  fuljilled  in  one  ivorcl,  even  in 

14.        this,  Thou  shall  love  thy  neighbour  as  thyself.     See  if  he 

Rom.13,  (jQgg  yyQi  ^r\\\  tiiee  to  work,  who  saith.  Thou  shall  not  commit 

9.  10. 

adultery,  Thou  shall  do  no  murder.  Thou  shall  not  covet ; 
and  if  there  is  any  other  comma ndnient,  it  is  briejiy  com- 
prehended in  this  saying,  Thou  shall  love  thy  neighbour  as 
thyself.  Love  uorketh  no  ill  to  his  neighbour;  therefore 
love  is  the  fulfilling  of  the  laiv.  Doth  love  permit  thee  to 
do  any  evil  to  him  whom  thou  lovest  ?  But  perhaps  thou 
only  doest  no  evil,  and  dost  not  farther  any  good.  Doth 
love  then  permit  thee  not  to  do  whatever  thou  canst 
for  him  whom  thou  lovest  ?  Is  not  that  Love  which  prayeth 
even  for  enemies?  Doth  he  then  desert  his  friend  who 
blesseth  his  enemies  ?  Therefore  if  faith  be  without  love,  it 
will   be   without  works.     But  lest  thou  think  much  of  the 


Right  Love  produces  good  tvorks,  tcrong  evil.  283 

works  of  faith,  add  unto  it  hope  and  love,  and  think  not  Ver. 
what   thou   workest.      Love    itself  cannot   be    empty.     For  — '■ — 
what  is  there  in  any  man  that  worketh  at  all,  even  to  evil, 
except  love?     Shew  me  the  love  that  is  empty  and  doth  no 
work.      Uncleanness,    adulteries,    violence,    murders,    every 
luxury ;  doth  not  love  work  these .?    Therefore  cleanse  thy 
love:    the   waters  flowing  into   the   draught,   turn  into    the 
garden  :  what  desires  it  had  for  the  world,  the  same  let  it 
have  for  the  world's  Creator.     Do  we  say  unto   you,  Love 
nothing  ?    God  forbid.     Dull,  dead,  hateful,  miserable  will 
ye  be,  if  ye  love   nothing.     Love,  but   look  well  what  ye 
love.     The  love  of  God,  the  love  of  our  neighbour,  is  called 
charity:   the  love  of  the  world,  the  love  of  this  life,  is  called 
covetousness.     Let  covetousness  be  bridled,  charity  stirred 
up.     For  the  very  charity   of  him  that  doeth  good  works, 
gives  him  hope  out  of  a  good  conscience ;  for  a  good  con- 
science produceth  hope;  as  an  evil  conscience  is  wholly  in 
despair,  so  a  good  conscience  is  wholly  in  hope.     And  so 
theie  will  be   these  three,  of  which  the  Apostle  speaketh, 
faith,  hope,  charity.     Also  in  another  place  speaketh  he  of  ^  ^'°''' 
three  likewise,  but  instead  of  hope  he  has  placed  a  good 
conscience.      For   the  end  of  the  commandment,  said   he; 
What  is  the  end  of  the  commandment  ?    That  by  which  the 
commandments  are  perfected,  not  whereby  they  are  destroyed. 
For  in  one  sense,  we  say.  The  meat  is  ended ;  in  another, 
The  coat  is  ended,  which  was  being  woven  ;  meat  is  ended, 
so  that  it  be  not;  a  coat  is  ended,  so  that  it  be  made  perfect: 
and  yet  both  in  this  we  say  the  end,  and  in  that.     Here  then 
he  calleth  not  that  the  end  of  the  commandment,  whereby 
as  it  were  the  commandments  perish,  but  that  whereby  they 
are  perfected  and  consummated,  not  consumed.     The  end 
then  is  for  these  three :    The  end  of  the  commandment,  (saith  ^  Tim. 
he,)  is  charity  out  of  a  pure  heart,  and  of  a  good  conscience,  '  **' 
and  of  faith  unfeigned.     Instead  of  hope,  he  placed  a  good 
conscience.     For  he  hath  hojie,  who  beareth  a  good  con- 
science.    But  he  whom  an   evil  conscience  pricketh,  draws 
back  fi-om  hope,  and  expects  nothing  for  himself  but  con- 
denuiation  :  that  he  may  then  hope  to  reign,  let  him  have  a 
good  conscience  ;  and  that  he  may  have  a  good  conscience, 
let  him  believe,  and  work.     That  lie  believeth,  is  of  faith  ; 


284      Justijication  how  by  faith,  though  works  needful. 

Psalm  that   he   worketh,  is  of  charity.     In    one    place,   then,   the 

E^^jJ; Apostle    begins    from    faith,  faith,    hope,   charity;    in  the 

other  he  begins  from  Charity  itself;   Charity  out  of  a  pure 

heart,  and  of  a  good  conscience,   and  of  faith  unfeigned. 

We  but  now  began  from  the  middle,  from  conscience  itself 

and  from  hope.     Who  wishes,  I  say,  to  have  good  hope,  let 

him  have  a  good  conscience  ;  and  that  he  may  have  a  good 

conscience,  let  him  believe,  and  work.     From  the  middle 

we  go  to  the  beginning  and  end ;  let  him  believe,  and  work. 

That  he  believeth,  is  of  faith  ;  that  he  worketh,  is  of  charity. 

Rom.  3,      6.  How  then  saith  the  Apostle,  that  man  is  justified  with- 

Gal  6    ^"*  works,  by  faith ;  when  in  another  place  he   saith,  Faith 

6.  which  worketh  by  love?    Let  us  then  oppose  not  the  Apostle 

James  to  Paul,  but  Paul  himself  to  Paul,  and  say  unto  him, 

Here  thou  permittest  us  in  some  wise  to  sin  with  impunity, 

where  thou  sayest.  We  conclude  that  a  man  is  justified  by 

faith   without  the  deeds  of  the  Law.     There   thou  sayest> 

Faith  which  worketh  by  love.     How  am  I  here  made  as  it 

were  secure,  even  if  I  have  not  worked  ;  but  there  seem  to 

have  neither  hope  nor  faith  itself  aright,  unless  I  have  worked 

by  love?    I  hear  thyself  speak,  O  Apostle;   certainly  thou 

wouldest  here  commend  unto  me  faith  without  works ;  but 

the  work  of  faith  is  love,  which  love  can  not  so  be  void,  but 

that  it  must  both  work  no  evil,  and  work  whatever  it  can  of 

Ps.  37,   good.    For  what  dolh  love  ?    Depart  from  evil,  and  do  good, 

J  g]        This'  faith  then  without   works   thou   commendest;  and  in 

'  Here.'  another  place  thou  sayest,  Though  I  have  all  faith,  so  that  I 

13,  2.    could  remove  mountains,  and  have  not  charity,  it  profiteth 

me  nothing.     If,  then,  faith  without  charity  profiteth  nothing, 

but  where  charity  is,  needs  must  that  it  works,  faith  itself 

worketh  by  love.     How  then  shall  man  be  justified  by  faith 

without  works?  The  Apostle  himself  answers.  For  this  cause 

said  I  this  to  thee,  O  man,  lest  thou  shouldest  seem  as  it 

were  to  presume  of  thy  works,  and  for  the  merit  of  thy  works 

to  have  received  the  grace  of  faith.     Therefore  presume  not 

of  works  before  faith.     Thou  knowest  that  faith  found  thee 

2justuma  sinner;  although  faith  given  made  thee  righteous^,  it  found 

iTom.  4  wngodly  whom  it  made  righteous.     To  hitn  that  believeth, 

5.  (saith  he,)  on  Him  That  fustifieth  the  ungodly,  his  faith  is 

counted  for  righteousness.     If  the  ungodly  is  justified,  from 


Error  of  thinking  God  salisjied  with  ivorks  without  faith.  285 

being  ungodly  he  becometh  righteous:  if  from  being  ungodly  Ver. 
he  becometh  righteous,  what  are  the  works  of  the  ungodly  ?  ^' 
The  ungodly  may  boast  indeed  his  works,  and  say,  I  give  to 
the  poor,  I  take  nothing  from  any,  I  covet  not  another  man's 
wife,  I  do  no  murder,  I  do  no  wrong  to  any,  that  which  is 
pledged  with  me,  no  man  witnessing,  I  restore ;  all  this 
may  he  say;  I  ask  Avhether  he  be  godly  or  ungodly.  And 
how  am  I  ungodly,  saith  he,  doing  all  these  things  i  Even 
as  they,  of  whom  it  was  said,  They  served  the  creature  ^om.\, 
more  than  the  Creator^  Who  is  blessed  for  ever.  How  art^'^" 
thou  imgodly  ?  What  if  for  all  these  good  works,  thou 
either  hope  for  that  which  is  to  be  hoped  for,  but  not  from 
Him  from  Whom  alone  it  is  to  be  hoped  for;  or  hope  for 
that  which  is  not  to  be  hoped  for,  even  from  Him  from 
Whom  eternal  life  is  to  be  hoped  for  ?  For  thy  good  works 
thou  hast  hoped  for  some  earthly  happiness ;  thou  art 
ungodly.  That  is  not  the  reward  of  faith.  A  precious  thing 
is  faith,  to  a  vile  thing  hast  thou  devoted  it'.  Ungodly, '  addix- 
then,  art  thou,  and  vain  are  those  works  of  thine.  Though 
in  good  works,  thou  mayest  move  thine  arms,  and  seem  to 
steer  the  ship  exceeding  well,  thou  art  running  on  the  rocks. 
What  if  thou  hope  for  that  which  is  to  be  hoped,  that  is, 
life  eternal,  but  not  from  the  Lord  God,  through  Jesus 
Christ,  thi-ough  Whom  alone  eternal  life  is  given,  but  ' 
thinkest  that  thou  canst  arrive  at  life  eternal  through  the 
host  of  Heaven,  through  the  Sun  and  Moon,  through  the 
Powers  of  the  air,  of  the  sea,  of  the  earth,  of  the  stars  .? 
Thou  art  ungodly.  Believe  in  Him  That  justifieth  the 
ungodly,  that  thy  good  works  may  be  indeed  good  works  : 
for  neither  call  1  them  good,  as  long  as  they  proceed  not 
from  a  good  root.  What  is  this  }  either  thou  hopest  for  life 
temporal  from  God  the  Eternal,  or  life  eternal  from  devils; 
on  either  side  thou  art  ungodly.  Correct  thy  faith ;  direct 
thy  faith  aright,  direct  thy  way  aright;  and  if  thou  have 
good  feet,  walk  on  secure,  run,  thou  boldest  the  way.  The 
better  thou  runnest,  the  more  speedily  wilt  thou  arrive. 
But  perhaps  thou  haltest  somewhat.  At  least  wander  not 
out  of  the  way;  though  but  slowly,  thou  wilt  arrive:  stand 
not  still;  tarn  not  back  ;  go  not  astray. 

7.  What  then  ?     Who  are  blessed  ?     Not  they  in  whom 


286         Grace  is  given  undeserved,  else  it  ivere  of  debt. 

Psalm  God  findeth  no  sin,  for  He  findeth  it  in  all ;    For  all  have 

Exp^ll  *'*"''^^^'  "'"^  <^o'^<e  short  of  the  ylory  of  God.     If,  then,  sins 

Horn.  3,  are  found  in  all,  it  remains  that  none  are  blessed,  but  ihey 

^^-        whose  sins  are  forgiven.     This,  then,  hath  the  Apostle  thus 

Eom.  4,  commended ;    Abraham  believed  God,  and  it  was  counted 

^'  ■*■      unto  him  for  righteousness.     And  to  him  that  worketh,  that 

is,  presunielh  of  works,  and  saith  that  for  their  merits  the 

grace  of  faith  is  given  him,  is  the  reivard  not  reckoned  of 

Grace,  but  of  debt.     What  is  this,  but  that  our  reward  is 

called   Grace?     If  it  be   Grace,  it  is   given  gratis.     What 

meaneth.  It  is  given  gratis  ?     Gratis  is  evident.     Thou  hast 

done  nothing  good,  and  yet  forgiveness  of  thy  sins  is  given 

thee.     Thy  works  are  considered,  and   are  found  all  evil. 

If  God  should  pay  thee  what  is  due  to  those  works,  He 

Eom.  6,  would  surely  condemn  thee.     For  the  wages  of  sin  is  death. 

To  evil  works  what  is  due  ?     What  but  condemnation  ?     To 

good  works  what  is  due  ?     The  Kingdom  of  Heaven.     But 

thou  art  found  in  evil  works;  if  that  be  paid  thee,  which  is 

thy  due,  thou  must  needs  be  punished.     What  befals  tlien  ? 

God  payeth  thee  not  the  punishment  due,  but  giveth  thee 

Grace   not  due.      He   owed   vengeance.  He   giveth  mercy. 

Thou  beginnest  then  to  be  in  faith,  through  mercy  ;    now 

thy  faith,  having  added  to  itself  hope  and  love,  beginneth 

to  do  good  works:  but  even  so  glory  not,  nor  lift  up  thyself: 

remember  by  Whom  thou  art  set  in  the  way  ;    remember 

that    with    strong    and    swift    feet    thou    wast   wandering ; 

remember  that  when  thou  wast  languishing  and  lying  in  the 

Lukeio,way  half  dead,  thou  wast  set  upon  a  beast,  and  brought  to 

an  inn.     But  to  him  that  worketh,  saith  he,  is  the  reward 

not  reckoned  of  Grace,  hut  of  debt.     If  thou  wouldest  be  an 

alien  unto  Grace,  boast  of  thy  merits.     Yet  He  seeth  what  is 

in  thee,  and  knoweth  what  He  oweth  to  each.     But  to  him 

that  worketh  not — What  ?      Suppose   here    some   ungodly 

sinner ;    see,  he  worketh  not.     What  then  ?     He  believeth 

on  Him  That  justifieth  the  ungodly.     But  in  that  he  doeth 

not  good  works,  he  is  ungodly :  though  he  seem  to  do  good 

works,  yet,  because  without   faith,  neither  are   they  to  be 

Rom.  4,  called   good.      But  belie vifig  on   Him    That  justijieih  the 

^'  ^"      ungodly,  his  faith  is  counted,  for  righteousness.     Even  as 

David  also  describeth  the  blessedness  of  the  man,  unto  whom 


Those  who  would  make  works  needless  err  wilfully.      287 

Godimputeth  righteousness  without  works.    But  what  righte-   Veb. 
ousness  ?     That  of  faith,  which  good  works  have  not  pre-  — '■^^— 
ceded,  but  which  good  works  do"  follow. 

8.  Attend  ye  then ;  otherwise  by  misunderstanding  ye  will 
plunge  yourselves  into  that  gulf  of  sinning  with  impunity ; 
but  I  am  free,  as  the  Apostle  himself  was,  from  all  who 
misunderstood  him,  free.  For  they  misunderslood  him 
wilfully ;  lest  good  works  should  follow.  Be  not  ye,  my 
Brethren,  in  the  number  of  such.  It  is  said  in  a  certain 
Psalm  of  a  certain    man    such  as  this,  that  is,  of  a   class 

of  men  as  it  were  under  the  name  of  one  ;  He  hath  refused 'Ps.36,3. 
to  understand,  that  he  might  do  good.  It  is  not  said,  He 
could  not  understand.  It  behoveth  you  then  to  be  willing 
to  understand,  that  ye  may  do  good.  For  so  ye  will  not 
fail  of  clear  understanding.  What  is  the  clear  understanding? 
Let  none  boast  his  good  works  before  faith,  none  be  slothful 
in  good  works  after  faith  received.  God  sheweth  mercy  then 
to  all  vmgodly,  and  justifieth  them,  through  faith. 

9.  Ver.  1,  2.  Blessed  is  he  whose  transgression,  is  forgiven, 
whose  sin  is  covered.  Blessed  is  the  man  unto  whom  the 
Lord  imputeth  not  iniquity,  and  in  ivhose  spirit  there  is  no 
guile.  Now  the  Psalm  beginneth,  and  therewith  beginneth 
understanding.  Understanding  then  or  intelligence  is  this, 
to  know  that  thou  oughtest  not  to  boast  thyself  of  thine 
own  merits,  nor  to  presume  upon  impunity  of  sin.  For  so  is 
the  title  of  this  Psahn,  To  David  himself  ;  for  understanding. 
This  Psalm  is  called  a  Psalm  of  Understanding.  The  first 
understanding  then  is  this,  to  know  thyself  a  sinner.  The 
understanding  next  following  is,  that  when  through  faith 
thou  hast  begun  to  do  good  works  by  love,  thou  impute 
not  this  to  thine  own  strength,  but  to  the  grace  of  God.  So 
will  not  guile  be  in  thy  heart,  that  is,  in  thine  inward  mouth; 
nor  wilt  thou  have  one  thing  on  thy  lips,  another  in  thy 
thoughts.     Thou  wilt  not  be  of  those  Pharisees  of  whom  it 

is  said,  Ye  are  like  unto  tvhited  sepulchres,  for  ye  outuardly  Ma.t. 23, 
appear  righteous  unto  men,  but  uithin  ye  are  full  of  hypo- 
crisy and  iniquity.     Whoso   then,  being  unrighteous,  pre- 
tendeth  himself  righteous  ;  is  not  he  full  of  hypocrisy  }     He 

is  not  that  Nathaniel,  of  whom  the  Lord  saith.  Behold  a;<Johni, 

47. 48. 

*  al. '  not  which  good  works  do  not.' 


288        Christ  looks  iti  tiiercy  on  man  in  a  carnal  stale. 
Psalm  Israelite  indeed,  in  whom  there  is  no  c/uile.     But  whence 

yVYJT  ,' 

g^pjj'was  there  no   guile  in  that   Nathaniel?       When,  saith  he, 

"        thou  wast  under  thejiy-tree,  I  saw  thee.    Under  the  fig  tree 

was  he ;    under  the  condition  of  flesh  was  he.     If  he  was 

under  the  condition   of  flesh,   because    he   was  holden   by 

original  sin,  under  that  fig-tree  was  he,  wherein  one  groaneth 

Ps. 51,5,  in  another  Psahn,  Behold,  I  u-as  shapen  in  iniquity.  But 
He  Who  came  with  Grace,  saw  him.  What  is,  saw  him  ?  Had 
mercy  on  him.  Therefore  He  so  commendeth  a  man  without 
guile,  as  to  commend  His  own  grace  in  him.  When  thou 
wast  under  the  Jig-tree,  I  saw  thee.  I  saw  thee.  What  is 
that  so  great,  unless  thou  understand  it  as  said  in  a  particular 
manner?  What  is  it  so  great,  to  see  a  man  under  a  fig-tree? 
If  Christ  had  not  seen  under  that  fig-tree  the  human  race, 
we  had  either  withered  away  wholly,  or  been  as  the  Pharisees, 
in  whom  was  guile,  that  is,  who  justified  themselves  in  words, 
but  in  deeds  were  wicked :  and  so  there  would  be  found  in 
us  leaves  only,  no  fruit.     For  such  a  fig-tree  when  Christ 

Mat.2i,saw,  He  cursed  it,  and  it  withered  away.     "  I  see,"  said  He, 

^^'  "  leaves  only,"  that  is,  words  only,  "  without  fruit.  Let  it 
wither  away,"  saith  He,  "  that  it  have  not  even  leaves." 
And  taketh  He  away  words  also  ?  Yes,  for  a  withered  tree 
cannot  have  even  leaves.  So  then  were  the  Jews ;  the 
Pharisees  were  that  tree :  words  they  had,  deeds  they  had 
not.  According  to  the  sentence  of  the  Lord,  they  purchased 
to  themselves  barrenness.  Let  Christ  then  see  us  under  the 
fig-tree,  let  Him  see  in  our  flesh  the  fruit  of  good  works,  lest 
we  under  His  curse  wither  away.  And  since  all  is  imputed 
to  His  Grace,  not  to  our  merits,  Blessed  are  they  whose 
unrighteousness  is  forgiven,  and  whose  sins  are  covered; 
not  they  in  whom  are  not  found  sins,  but  they  whose  sins 
are  covered.  Are  sins  covered  ?  they  are  hidden,  they  are 
blotted  out.  If  God  hath  covered  sins,  He  hath  willed  not 
to  advert  unto  them ;  if  He  hath  willed  not  to  advert  unto 
them.  He  hatli  willed  not  to  animadvert  upon  tlieui ;  if  He 
hath  willed  not  to  animadvert  upon  them.  He  hath  willed 
not  to  punish;  if  He  hath  willed  not  to  punish,  He  hatli 
willed  not  to  acknowledge  them,  He  hath  willed  rather 
to  pardon  them.  Blessed  are  they  wliose  unrighteousness  is 
forgiven,  ami  whose  sins  are  covered.    Neither  so  understand 


Acknouiedying  God's  gifts  as  such  excuses  not  pride.    289 

ye  what  he  said,  Whose  sms  are  covered,  as  though  they  Ver. 
should  be  in  the  same,  and  yet  live.     Why  then  spake  he  of.  ^■^'  - 
sins  covered  ?     That  they  might  not  be  s»en.     For  what  else 
is  it  for  God  to  see  sins,  but  to  punish  sins  ?     That  thou 
mightest  know  that  this  it  is  for  God  to  see  sins,  namelv,  to 
punish  sins,  what  is  said  unto  Him  ?      Turn  T/ig  /ace  from '^^•^^y^' 
r/ii/  sins.     Thy  sins  then  let  Him  not  see,  that  He  may  see 
thee.     How  see  thee?     As  He  saw  Nathaniel;  fV/ie/i  thou 
tcast  under  the  Jig-tree,  Isaio  thee.    The  shade  of  the  fig-tree 
hindered  not  the  Eyes  of  God's  mercy. 

10.  And  in  ichose  spirit  there  is  no  guile.     But  tliey  truly 
who  will  not  confess  their  sins,  labour  in  vain  in  defence  of 
their  sins.     And  the  more  they  labour  in  defence  of  their 
sins,    boasting    their   own    merits,    seeing    not    their    own 
iniquities,  tlie  more  their  strength  and  courage  faileth.     For 
he  is   strong,  who    not   in   himself  but  in    God   is  strong; 
according  to  that  saying,  /  besought  the  Lord  thrice,  that  it^  Cor. 
might  depart  from  me  ;  and  He  said  unto  me,  My  Grace  is  '' 
sufficient  for  thee.     My  Grace,  saith  He,  not  thy  strength. 
My  Grace,  saith  He,  is  sufficient  for  thee,  for  My  Strength 
is  made  perfect  in  iceakness.     Whence  the  same  saith  in 
another  place.    When  I  am  weafc,  then  am  I  strong.     He^er.  lo. 
then  who  would  be  strong,  as  presuming  upon  himself,  and 
boasting  his  own  merits,  of  whatever  sort  they  be,  will  be 
like  that  Pharisee,  who,  what  he  said  that  he  had  received 
from  God,  yet  proudly  boasted  of  this:   /  thank  Thee,  saith 
he.     Observe,  my  Brethren,  what  kind  of  pride  God  bringeth 
to  notice^;  truly  such  as  can  enter  into  even  a  righteous  i  com- 
man,  such   as   can    creep    over   even    one    of  good   hopes.  ™^°''^'^' 
/  thank  Thee,  said  he  ;  therefore  when  he  said,  I  thank  Thee, 
he  confessed  that  ho  had  received  from  Him  what  he  had. 
For  ichat  hast  thou,  that  thou  didst  not  receive?    Therefore,!  Cor. 
I  thank  Tliee,  said  he;  /  thank  Tliee  that  lam  not  as  o//<<?r  jjuteis 
men  are,  extortioners,  unjust,  adulterers,  or  even  as  ihis^—^^' 
Publican.     Whence  then  was  he  proud?    Not  because  he 
thanked  God  in  his  own  good  works,  but  because  he  exalted 
hi'nself  above  the  other  for  his  good  works. 

11.  Attend,  Brethren;  for  wherefore  the  Lord  began  to 
speak  that  same  parable,  the  Evangelist  hath  premised.  For 
when  Christ  had  said,  When  the  Sou  of  Man  cometh,  shall 

u 


290  77*6?  Pharisee  and  the  Publican. 

Psalm  He  find  faith  on  the  earth?   then,  lest  there  should  aiise 
Exp.ll!  certain  heretics,  who,  considering  and  thinking   the  whole 
world  as  fallen,  (for  all  heretics  are  among  the  i'evf,  and  of  the 
smaller  part,)  should  boast  of  themselves,  that  that  remained 
still  in  them,  which  had  perished  to  all  the  world  beside ; 
then  immediately  when  the  Lord  had  said,  When  the  Son  of 
Man  cometh,  shall  He  find  faith  on  the  earth  ?    the  Evan- 
gelist  added   and   said,   And  he   spake  this  ^larahle   unto 
certain  which  trusted  in  themselves  that  they  ivere  righteous, 
and  despised  others :    Two  men  went  up  into  the  temple  to 
pray ;    the  one  a  Pharisee,  the  other  a  Publican,  and  the 
rest,   which  ye  know.     The  Pharisee,  then,  said  ;    /  thank 
Thee.     But  where  was  he  proud?  In  that  he  despised  others. 
Whence  provest  thou   this  ?    From    his    own    words.     The 
Pharisee,  saith  he,  despised  him  that  stood  afar  off,  unto 
whom,  confessing  his  sins,  God  drew  nigh.      The  Publican, 
.    saith  he,  stood  afar  off.     But  God  stood  not  afar  off  from 
him.     Why  stood  not  God  afar  off  from  him  ?     Because,  as 
Ps-  34,  is  said  in  another  place.  The  Lord  is  nigh  unto  them  that 
have  broken  their  heart.     See  if  that  Publican  had  broken 
his  heart,  and  then  will  ye  see  that  the  Lord  is  nigh  unto 
them    that   have    broken    their   heart.     And   the  Publican, 
standing  afar  off,  would  not  lift  up  so  much  as  his  eyes  unto 
Heaven,  but  smote  upon  his  breast.     The  smiting  of  the 
breast  is  the  contrition  of  the  heart.     What  said  he  smiting 
his  breast }   God  be  merciful  to  me  a  sinner  !     And  what,  in 
sentence,  the  Lord  .?    /  tell  you,  this  man  went  down  to  his 
house  Justified  rather  than  the  other.     Whereby  ?    It  is  the 
judgment  of  God.     /  am  not  as  this  Publican.     I  am  not  as 
other  men  are,  extortioners,  unjust,  adulterers  :  I  fast  twice 
in  the  week,  I  give  tithes  of  all  that  I  possess.     The  other 
dares  not  lift  up  his  eyes,  unto  Heaven,  he  mindeth  his  own 
conscience,  he  standeth  afar  off,  and  he  is  justified  rather 
than  the  Pharisee.     Wherefore.'^    I  pray  Thee,  Lord,  explain 
to  us  this  Thy  judgment,  explain  to  us  the  righteousness  of 
Thy  Law.     God  doth  explain  the  rule  of  His  Law.     Would 
)'e  hear,  wherefore?  For  every  one  thatexalteth  himself  shall 
be  abased,  and  he  that  humbleth  himself  shall  be  exalted. 

1*2.    Attend,  therefore,  dearly  Beloved.     I   said  that  the 
Publican    dared   not   lift   up    his    eyes    to    Heaven.     Why 


lie  must  shcio  our  icoiinds  if  we  ivoiild  be  healed.    291 

looked  he  not  lo  Heaven  r    Because  he  looked  to  himself.   Ver. 
He  looked  to  himself,  that  he  might  first  displease  himself,    ^'^' 
and  so  please  God.     But  thou  boastest   thyself,  thou  up- 
liftest  thy  neck.     To  the  proud  man  saith  the  Lord,  Wilt  not 
thou  look  to  thyself?     I  look  to  thee.     Wouldest  thou  that  I 
look  not  to  thee  ?     Look  thou  to  thyself.     For  this  reason 
dared  not  the  Publican  lift  up  his  eyes  unto  Heaven,  because 
he  looked  upon  himselfj  he  punished   his  own  conscience; 
he  was  judge  unto  himself,  that  He  might  intercede  for  him ; 
he  punislied  himself,  that  He  might  set  him  free;  he  accused 
himself,  that  He  might  defend  him.     And  so  did  He  defend 
him,  in  that  He  declared  sentence  for  the  same.     /  tell  ijou^ 
this  man  went  doivn  to  his  house  jiistijied  rather  than  the 
oilier :  for  every  one  that  exalteth  himself  shall  he  abased, 
and  he  that  hnmbletli  himself  shall  be  exalted.     He  looked 
to  himself,  saith  He,  and  I  would  not  look  to  him :  I  heard 
him  saying,  Turn  Thy  face  from  my  sins.     For  who  is  it 
that  said  this,  but  he  that  said  also  that.  For  I  acknowledge  ps.51  3. 
my  transgressions.     And  in  like  manner,  my  Brethren,  was 
the  Pharisee   also  a  sinner.     For  neither  because  he  said, 
/  am  not  as  other  men  are,  extortioners,  unjust,  adulterers, 
nor  because  he  fasted  twice  in  the  week,   nor  because  he 
gave  tithes,  was  he  not  a  sinner.     But  even  if  he  had  been 
without  any  other  sin,  his  very  pride  was  a  great  sin  ;  and 
yet,  he  said  all  those  words.     Who  in  the  world  is  without 
sin  ?  Who  can  boast  that  he  hath  a  clean  heart,  or  who  can  Prov.20, 
boast  that  he  is  free  from  sins.?    He  had  then  sins;  but  like^* 
one  perverse,  and  not  knowing  whither  he  had  come,  he  was 
as  it  were  in  the  Physician's  house  to  be  cured,  and  shewed 
his  sound  limbs,  covering  his  wounds.     Let  God  cover  thy 
wounds ;    do  not  thou.     For   if  thou  wish  to    cover  them 
being  ashamed,  the  Physician  wdll  not  cure.     Let  the  Phy- 
sician cover,  and  cure,  for  He  covereth  with  a  plaster.     By 
the  covering  of  the  Physician  the  wound  is  healed  ;  by  the 
covering  of  the  wounded  man  the  wound  is  concealed.     And 
from  whom  dost  thou  conceal .?    From  Him  Who  knowelh 
all  things. 

J 3.  Consider  then.  Brethren,  what  this  man  said,  (ver.  3.) 
When  I  kept  silence,  my  bones  waxed  old  through  my 
roaring  all  the  day  long.     What  is  this?     It  seems  as  it 

u  2 


292  Not  boastitiff,  but  confession,  icIns  strength  from  God. 
PsAiM  were  contradictory,  When  I  kept  silence,  nui  hones  waxed 

XXXIT  -^       •/ 

'E.^v.li.old  through  my  roaring.  If  through  his  roaring,  how  kept 
he  silence  ?  Somewhat  he  kept  silent,  somewhat  he  kept 
not  silent.  He  kept  silent  that  whereby  he  might  profit, 
he  kept  not  silent  that  whereby  he  would  fail ;  confession 
he  kept  silent,  presumption  he  proclaimed.  For  said  he, 
1  kept  silence,  I  confessed  not.  Then  it  behoved  him  to 
speak,  to  keep  silent  his  merits,  to  proclaim  his  sins :  but 
now  perversely  he  kept  silent  his  sins,  his  merits  he  pro- 
claimed. And  what  befel  him  ?  His  bones  waxed  old.  Be 
ye  sure  that  if  he  had  proclaimed  his  sins,  and  kept  silent 
his  merits,  his  bones  had  been  made  new,  that  is,  his  strength 
had  been  made  nevv^ :  he  would  have  been  strong  in  the 
Lord,  because  he  v/as  found  in  himself  weak.  But  now, 
because  in  himself  ho  would  be  strong,  he  was  made  weak, 
and  his  bones  waxed  old.  He  remained  still  in  oldness, 
because  he  would  not,  by^  confession,  love  newness.  For 
what  men  are  made  new,  ye  know.  Brethren :  because 
Blessed  ore  they  ivJiose  transgression  is  forgiven,  nhose  sin 
is  covered.  He  would  not  that  his  transgressions  should  be 
forgiven  him,  he  accumulated, he  defended  them;  he  boasted 
his  own  merits.  Because  then  he  kept  silence  from  con- 
fession, his  bones  waxed  old.  Through  my  roaring  all  the 
daylong.  What  is.  Through  my  roaring  all  t  lie  day  long? 
Through  my  persevering  in  defence  of  my  sins.  And  yet  see 
ye  what  manner  of  man  he  is,  how  that  he  acknowledgeth 
himself.  For  now  will  there  be  understanding,  and  he  shall 
regard  nothing  beside  himself,  and  displease  himself  because 
he  doth  acknowledge  himself.  Now  ye  will  hear,  that  ye 
may  be  made  whole. 

14.  Ver.  2 — 4.  Blessed  is  the  man  nnio  whom  the  Lord 
imputeth  not  iniquity,  and  in  whose  spirit  there  is  no  guile. 
IVhen  I  kept  silence,  my  hones  ica^ved  old  through  my 
roaring  all  the  day  long.  For  day  and,  night  Thy  Hand 
was  heavy  7ipon  me.  What  is,  TJiy  Hand  was  heavy  upon 
me?  A  great  matter,  Brethren:  remember  the  sentence 
ruled  between  those  two,  the  Pharisee  and  the  Publican. 
What  was  said  of  the  Pharisee?  That  he  is  abased.  What 
was  said  of  the  Publican  1  That  he  is  exalted.  Why  is 
the  one  abased?     Because  he  exalted  himself.     Why  is  the 


Misery  of  self-excusing.    Confession  in  heart  heard.  293 

other  exalted?  Because  he  humbled  himself.  Therefore  Ver. 
that  He  may  abase  him  that  exalteth  himself,  God  maketli  ^'  ^' 
heavy  His  Hand  over  him.  He  would  not  humble  himself 
by  confession  of  his  transgression ;  he  is  abased  by  the 
weight  of  God's  hand.  How  could  he  endure  that  heavy 
hand  of  Him  abasing?  How  light  was  the  hand  of  Him 
exalting !  Both  in  the  one  was  He  strong,  and  in  the 
other  v/as  He  strong;  strong  to  abase  the  one,  strong  to 
exalt  the  other. 

15.  Ver.  4.  Because  day  and  night  Thy  Hand  teas  heavy 
upon  me,  I  teas  turned  in  misery,  until  a  thorn  ivas  fixed 
thiough  vie.  By  the  very  aggravation  of  Thy  Hand,  by 
very  humiliation,  I  was  turned  in  misery,  I  was  made  mise- 
rable, a  thorn  was  fixed  through  me,  my  conscience  was 
pricked.  What  happened  when  the  thorn  was  fixed  through 
him?  The  sense  of  pain  was  given  him;  he  found  out 
his  infirmity.  And  he  who  kept  silent  confession  of  his  sin, 
so  tiiat  by  his  exclaiming  in  defence  of  his  sin  his  strength 
waxed  old.  that  is,  his  bones  were  turned  into  oldness,  what 
did  he  now  when  the  thorn  was  fixed  through  him  ?  (Ver.  5.) 
/  acknouledged  my  sin  tmto  Thee.  Now  then  he  acknow- 
ledgeth.  If  he  acknowledgeth,  He  pardoneth.  Hear  ye 
what  follows :'  see  if  he  saith  not  himself,  I  acknowledge  my 
sin  unto  Thee,  and  mine  iniquity  have  I  not  hid.  This  was 
what  I  was  saying ;  cover  not  thou,  and  God  covereth. 
Blessed  is  he  tvhose  transgression  is  forgiven,  and  whose  sin 
is  covered.  They  who  cover  their  sins,  are  laid  bare;  but 
he  laid  them  bare,  that  so  he  might  be  covered.  3Iine 
iniquity  have  I  not  hid.  What  is,  have  I  not  }iid?  Before 
had  I  kept  silence.  What  now  ?  /  said.  Somewhat  con- 
trary to  that  silence.  I  said.  What  saidst  thou?  /  icill 
confess  my  transgression  unto  the  Lord,  and  TJiou  forgavest 
the  iniquity  of  my  heart.  I  said.  What  saidst  thou?  He 
doth  not  now  confess,  he  doth  but  promise  that  he  will 
confess;  and  He  even  now  forgiveth.  Attend,  Brethren,  it 
is  a  great  matter.  He  said,  /  icill  confess;  he  said  not,  I 
have  confessed,  and  Thou  hast  forgiven:  he  said,  /  will 
confess,  and  Thou  forgavest:  because  in  that  very  thing 
that  he  said,  /  iviU  confess,  he  shewed  that  he  had  not  yet 
confessed  with  his  mouth,  but  in  his  heart  he  had  confessed. 


294      They  who  blame  fate  for  their  sin,  accuse  God. 
Psalm  This  very  thing,  to  say,  /  will  confess,  is  to  confess:  therefore 

"YVVTT  ' 

£^pjj|also,  And  thou  for gavest  the  iniquity  of  my  heart.  My 
confession  then  had  not  yet  come  to  my  mouth,  for  I  had 
said,  I  will  confess  against  myself:  nevertlieless,  God  heard 
the  voice  of  my  heart.  My  words  were  not  yet  in  my 
mouth,  but  the  Ear  of  God  was  ah-eady  in  my  heart.  Tliou 
forgavest  the  iniquity  of  my  Jieart ;  because  I  said,  /  will 
confess. 

16.  But  this  sufficed  not;  he  said  not  only,  I  will  confess 
my  transgression  unto  the  Lord:  he  said  with  good  cause, 
I  tcill  confess  against  myself;  and  this  makes  a  difference. 
For  many  confess  their  transgre fusions,  but  against  the  Lord 
God  Plimself:  when  they  are  found  in  sin  they  say,  God 
willed  it.  Yox  if  a  man  say  either,  I  did  it  not;  or.  This 
deed  which  you  blame  is  no  sin ;  he  confesseth  neither 
against  himself,  nor  against  Gotl.  If  he  say,  I  surely  did  it, 
and  it  is  sin,  but  God  willed  it,  what  have  I  done?  This  is 
to  confess  against  God.  Haply  yon  may  say.  No  one  saith 
this ;  who  is  there  that  saith,  God  willed  it }  Many  say 
even  this;  but  those  who  say  not  this — what  say  they  else 
when  they  say.  My  fate  did  it,  my  stars  caused  it?  And 
thus  by  going  about  will  they  to  come  at  last  to  God.  By 
going  about  would  they  come  at  last  to  accuse  God,  who 
will  not  by  going  straight  come  to  appease  God ;  and  they 
say.  My  fate  did  it.  What  is  fate?  My  stars  caused  it. 
What  are  stars?  Surely  those  which  we  perceive  in  the 
Heavens.  And  who  made  th.m?  God.  Who  ordained 
them?  God.  Thou  seest  then  what  thou  wonkiest  say, 
God  made  me  to  sin :  so  is  He  unrighteous,  thou  righte- 
ous; because  if  He  had  not  caused  thee,  thou  hadst  not 
sinned.     Away  with  those  excuses  in  sins!    Kemember  that 

Ps.  141,  Psalm,  Incline  not  my  heart  to  wicked  words,  to  make 
excuses  in  my  sins,  tvith  men  thai  xcork  iniquity.  But 
there  are  great  men  forsooth  who  defend  their  sins:  there 
are  also  great  men  who  tell  the  constellations,  and  who 
reckon  the  stars  and  their  seasons,  and  who  say  when  any 
one  either  sinneth  or  Jiveth  well,  and  when  Mars  maketh  a 
murderer,  or  Venus  an  adulteress;  great,  learned,  chosen 
men  they  seem  in  this  world.  But  what  saith  he  in  the 
Psalm?     Incline  not  my  heart  to  uncked  words,  with  men 


Sin  is  not  compulsory.     The  Acceptable  Time.       295 

that  ivork  iniqiiitij:    and  I  tci/l   not  partake  ivith   their  Ver. 
chosen.     Call  tliey  chosen  and  learned  the  tellers  of  con- '■ — 


stellations;  call  they  wise  those  who  as  it  were  arrange  on 
their  fingers  the  fates'  of  men,  and  foreshew  men's  characters'  ^l* 
from  the  stars:  with  a  free  will  hath  God  created  me;  if  I 
have  sinned,  I  have  sinned  myself:  so  must  I  confess  my 
transgression  not  only  unto  the  Lord,  but  against  myself,  not 
against  Him.  /  said,  Lord,  he  merciful  niilo  me:  the  sick 
man  crieth  to  the  Physician,  I  said.  Why,  /  said?  /is  said 
with  an  emphasis;  /,  even  I;  not  fate,  nor  chance,  nor  the 
devil:  for  neither  did  he  compel  me,  but  1  consented  to 
him  persuading  me.  I  said,  Lord,  be  merciful  unto  we  .-ps. 41,4, 
heal  my  soul;  for  L  have  sinned  against  Tliee.  So  hath 
this  man  also  determined  and  purposed;  L said,  I  will  con- 
fess against  myself  my  transgression  unto  the  L.ord,  and 
Thou  forgavest  the  iniquity  of  my  sin. 

17.  Ver.  6.  For  this  shall  every  one  that  is  godly  pray 
unto  Thee  in  an  acceptable  time.  At  what  time?  For  this. 
For  what?  For  ungodliness.  For  what?  Even  for  the 
pardon  of  sins.  For  this  shall  every  one  that  is  godly  pray 
unto  Thee  in  an  acceptable  time.  Therefore  shall  every 
one  that  is  godly  pray  unto  Thee,  because  Thou  hast  for- 
given sin.  For  if  Thou  forgavest  not  sins,  there  would  not 
be  one  godly  man  to  pray  unto  Thee,  For  this  shall  every 
one  that  is  godly  pray  nnto  Thee^  in  an  acceptable  time: 
when  the  New  Testament  shall  be  manifested;  when  the 
Grace  of  Christ  shall  be  manifested,  for  that  is  the  accept- 
able time.  But  tchen  the  fulness  of  time  teas  come,  Gal.  4, 
God  sent  forth  His  Son,  made  of  a  woman,  that  is,  of  a  ' 
female",  (for  the  ancients  used  those  words  indifferently,) 
made  under  the  law,  to  redeem  them  that  were  under  the 
law.  From  whence  to  redeem  them  ?  From  the  devil, 
from  perdition,  from  their  sins,  from  him  to  whom  they  had 
sold  themselves.  To  redeemthem  that  were  under  the  law: 
under  the  law  were  they,  because  the  law  pressed  them; 
their  own  condition  pressed  them,  by  convincing  of  guilt, 
not  by  saving,  [t  did  indeed  forbid  sin;  but  because  they 
had  not  of  themselves  the  power  of  justifying  themselves, 
they  ought  to  have  cried  unto  Him,  as  he  cried  who  was 
*■  '  muliere,'  a  word  not  generally  used  of  a  Virgin. 


^QQChange  of  person.  Floods  of  strange  doctrine  keep  from  God. 

PsAi  M  led  captive  under  the  law  of  sin,  O  ivreiched  man  that  I  am ! 
j;^pjl'w7/o  sJiall  deliver  me  from  the  body  of  this  death  ?    All  men 
Rom.  7,  were  under  tlie  law,  not  in  the  law,  while  it  already  pressed 
sore  upon  them,  convincing  them  of  guilt.      For  the  law 
manifested  sin,  it   forced   the  thorn,  it  made   the  heart  to 
be  pricked :    the   law    warned    every  man    that   he    shoiUd 
aclsuowledge  himself  guilty,  and  cry  unto  God  for  pardon. 
For  t/iis  shall  every  one  that  is  godly  pray  unto  Thee,  in  an 
acceptable  time.     Therefore  said  I  of  the   time,   When  the 
fulness  of  time  was  come,  God  sent  fort li.  His  Son.     Again 
2Cor.  6,  saith  the  Apostle,  /  hare  heard  thee  in  a  time  accepted,  and 
Ts.49  8  '^'  ^^'^  day  of  salvation  have  I  succoured  thee.     And  because 
this  concerning  all  Christians   had  been    predicted  by  the 
Prophet,  the  Apostle   added,  Behold,  now  is  the  accepted 
time;  behold,  now  is  the  day  of  salvation.     For  this  shall 
every  one  that  is  godly  pray  unto  Thee  in  an  acceptable  time. 
18.  Surely  in  the  floods  oj  waters  they  shall  not  come 
nigh  unto  Hi)n.      Unto  Him.     Unto  whom?    Unto  God; 
for   he   is    wont   to    change    the    person ;    as  it  is  written, 
Pb.  3,  8.  Salvation  belongeth  vuto  the  Lord :  Thy  blessing  is  itpon  Thy 
people.     He  saith  not,  Salvation  belongeth  unto  the  Lord, 
and  His  blessing  is  upon  His  people;  nor,  O  Lord,  salvation 
belongeth  unto  Thee,  and  Thy  blessing  is  upon  Thy  people; 
but   when    he    had   begun,    Salvation    belongeth   unto    the 
Lord,  speaking  not  unto  Him,  but  of  Him  ;  then  he  turned 
to  Him  and  said,  And  Thy  blessing  is  upon  Thy  people.     So 
here  also,  when  thou  hearest  first,  To  Thee,  then   To  Him, 
think  not  that  it  is  another.     For  this  shall  every  one  that  is 
godly  pray  unto    Thee  in  an  acceptable  time.     Surely  in 
the  floods  of  great  tcaters  they  shall  not  come  nigh  unto  Him. 
What  is,  in    the  floods  of  great  ^caters  ?     They  who  are 
floating  in  the  floods  of  great  waters  come  not  nigh  unto 
God.     What  are  the   floods  of  great  waters  ?    The   multi- 
y)licity  of  various  doctrines.     Attend,  Brethren.      The  great 
waters  are  the  variety  of  doctrines.     Tiie  doctrine  of  God  is 
one ;  there  are  not  many  waters  but  one  water,  whether  the 
water  of  the  Sacrament  of  Baptism,  or  of  the  doctrine  of 
Salvation,       Concerning    that    doctrine,   by   which    we    are 
Trpv.  .5,  sprinkled  through  the  Holy  S})irit,  it  is  said,  Drink  waters 
^^'         out  of  thine  own  cistern,  and  running  waters  out  of  thine 


Humility  iaught  by  Christ,  not  by  tvisest  Heathens.    297 

own  well.     To  those  waters  approach  not  the  ungodly,  but   ver. 
they  that  believe  on  Him  that  jastifieth  the  ungodly,  now ^ 


justified,   approach.      Other  waters   there    are    many,  many|^°™"^' 
doctrines  defile  the  minds  of  men,  as  I  said  but  now.     One 
doctrine  there  is,  My  fate  did  it;  another.  Chance  did  it  for 
me;  Fortune  caused  it.     Men  are  governed  by  chance,  there 
is  no   Providence  whereby   any  thing  is   directed  ;    this    is 
another  doctrine.     Another  man  said*.  There  is  against  i!s,j^j^^j. 
the  race  of  darkness,  which  rebelled  against  God;  the  samef^'^^'^^ 
maketh  men  to  sin.      In  this  flood  of  great  waters,  they  shall 
not  come  nigh  unto  God.     Which  is  that  water,  that  true 
water  which  flows  from  the  inmost  vein  of  the  pure  fountain 
of  Truth  ?     Which  is  that  water,  Brethren,   but  that  which 
teaches  to  confess  unto  the  Lord  ?    Which  is  that  water,  but 
that  which  teaches,/^  is  a  good  thing  to  confess  unto  thej>gQ2j 
Lord?    Which  is  that  water,  tut  that  which  teaches  this 
word,  I  said,  I  will  con/ess  against  myself  my  transgression  „ 
unto  the  Lord,  and,  I  said.  Lord,  he  merciful  unto  me;  heal  4. 
niy  soul,  for  I  hare  sinned  against  TJtee.     This  is  the  water 
of  confession  of  sin,  this  is  the  water  of  humiliation  of  heart, 
this  is  the  water  of  a  life  leading  unto  salvation,  abasing  itself, 
presuming  nothing  of  itself,  attributing  nothing  proudly  to  its 
own  power.     This  water  is  not  in  any  of  the  books  of  the 
Gentiles-;  not  in  the  books  of  the  Epicureans,  not  of  the.,.,.    . 
Stoics,  not  of  the  Manichoeans,  not  of  the  Platonists.     Even  gena- 
where  the  best  precepts  of  morals  and  discipline  are  found,'"'"" 
yet  is  not  found  that  humility.     The  way  of  that  humility 
flows  from  another  source  ;  it  comes  from  Christ.     This  way 
is  from  Him,  Who  when  He  was  high,  came  lowly.     For 
what  else   taught    He    by    humbling    Himself,  being   made  ^^^.^^  „ 
obedient   unto   death,  even   the   death  of  the  Cross?     What 8. 
else  taught  He  by  paying  that  which  He  owed  not,  that  He 
might  free  us  from  debt  ?     What  else  taught  He  by  being 
baptized.  Who  did  no  sin  ;   crucified.  Who  had  no  guilt  ? 
What   else    taught    He,   but  this   humility  ?     Not    unjustly 
saith  He,  /  am  the   Way,  the   Truth,  and  the   Life.      ^^^  johniA 
this   humility    these   men    come    nigh    unto    God,    because  6. 
the  Lord  is  nigh  unto  them  that  are  of  a  broken  heart,  p^^  34^ 
But    in   the    floods    of  great   waters,  lifting  up   themselves'^- 


29S  God  alone  our  hope  in  present  difficulties. 

Psalm  against  God,  and  teaching  pride  and  ungodliness,  shall  they 
Exp. if. not  come  nigh  unto  God. 

19.  But  what?  x\rt  thou,  who  art  even  justified,  still  in 
the  midst  of  those  waters?  On  every  side,  my  Brethren, 
even  when  we  are  confessing  our  sins,  roar  around  us  the 
waters  of  that  flood.  We  are  not  indeed  in  the  flood,  but  we 
are  surrounded  by  the  flood.  They  press  upon  us,  but  over- 
whelm us  not,  they  trouble  us,  but  drown  us  not.  What 
then  wilt  thou  do,  seeing  thou  art  in  the  midst  of  the  flood, 
whilst  thou  walkest  in  this  world?  For  doth  not  one  hear 
such  teachers,  doth  he  uot  hear  such  proud  men,  doth  he 
not  from  their  words  suffer  in  his  heart  daily  persecutions  ? 
What  then  should  he  say  who  is  now  justified  and  presum- 
ing upon  God,  who  is  surrounded  by  that  flood?  (Ver.  7.) 
Thou  art  My  Refuge  from  the  jii'essure  which  haili  sur- 
rounded me.  Let  others  fly  for  refuge,  either  to  their  gods 
or  to  their  devils,  or  to  their  own  strength,  or  to  the  defence 
of  their  sins:  for  me  in  that  flood  is  there  no  refuge  but  Thou, 
from  the  pressure  which  hath  surrounded  me. 

20.  O  Thou,  My  Rejoicing,  deliver  me.  If  already  thou 
rejoicest,  why  wouidest  thou  be  delivered?  O  Thou,  My 
Rejoicing,  deliver  me.  I  hear  the  voice  of  joy,  O  Thou,  3Iy 
Rejoicing;  I  hear  a.  giosin,  deliver  7}ie.  Thou  rejoicest  and 
groanest.  True,  saith  he,  I  both  rejoice  and  groan;  I  rejoice 
in  hope,  I  groan  still  in  act.     O  Thou,  My  Rcjoiciug,  deliver 

Rom.     "nie.      Rejoicing  in   hope;    saith    the   Apostle.      Therefore 
12, 12.  rightly  saith  he,  O  Thou,  My  Rejoicing,  deliver  me.    Where- 
fore, deliver  me?     It  follows;  patient  in  tribulation.     O 
Thou,  My  Rejoicing,  deliver   me.     The  Apostle    also  was 
Eom.  8,  already  justified,  and  what  saith  he?     And  not  only  they, 
23—25.  J^^^^  ourselves  also  irhich  have  the  Jirstfrniis  of  the  Spirit, 
even  we _  ourselves  groan    within    ourselves.       Wherefore, 
deliver  me  ?     Because,  tee  onrselves  groan  ttitJiin  ourselves, 
waiting  for  the  adoption,  to  wit,  the  redemption  of  our  body. 
See  then  wherefore  he  saith,  deliver  me.     Because  we  still 
wait,  groanhig  within   ourselves,  for  the  redemption  of  our 
body.     Wherefore  then,    O   Thou,  My  Rejoicing?     There 
the  same  Apostle  goes  on,  and  says.  For  we  are  saved  by 
hope:  but  hope  that  is  seen  is  not  hope:  for  what  a  man 


We  must  look  to  God,  that  He  may  look  to  us.         290 

seeth,  why  doth  he  yet  hope  for  ?  But  if  we  hope  for  that  Ver. 
we  see  not,  then  do  ice  with  patience  wait  for  it.  If  thou  ^' 
dost  hope,  thou  dost  rejoice;  if  with  patience  thou  waitest, 
yet  thou  groanest:  for  there  is  no  need  of  patience,  where 
tliou  sufferest  no  evil.  That  which  is  called  endurance, 
that  which  is  called  patience,  that  which  is  called  submis- 
sion, that  which  is  called  long-suffering,  is  not  but  in  evils. 
When  thou  art  sore  pressed,  there  is  anguish.  If  then  we 
wait  with  iiatience,  still  we  say.  Deliver  mefom  the  pressure 
which  hath  compassed  me  about:  but  because  we  are  saved 
by  hope,  we  say  at  the  same  time  both  of  these,  0  Thou, 
3Iy  Rejoicing,  deliver  me. 

21.  The  answer  of  God,  (ver.  8.)  I  icill  give  thee  under- 
standing. The  Psalm  indeed  is  for  understanding.  /  will 
give  thee  understanding,  and  set  thee  in  the  way  in  which 
thou  shall  go.  What  is,  I  will  set  thee  in  the  way  in  ^^hich 
thou  shalt  go?  Not  that  thou  mayest  stand  still  therein, 
but  that  thou  stray  not  therefrom.  I  will  give  thee  under- 
standing, that  thou  mayest  know  thyself  ever,  and  rejoice 
ever  in  hope  before  God,  until  thou  come  at  last  to  that 
country  where  shall  be  now  no  more  hope,  but  reality.  Iivill 
fix  Mine  Eyes  upmn  thee :  I  will  not  take  off"  from  thee  Mine 
Eyes  ;  because  thou  also  wilt  not  take  off"  thine  eyes  from 
Me.  Now,  being  justified,  now  after  remission  of  thy  sins, 
lift  up  thine  eyes  unto  God.  For  thine  heart  was  corrupt, 
while  it  was  on  earth.  It  is  not  in  vain  that  thou  hearest, 
Lift  up  thine  heart,  lest  it  be  corrupted.  Therefore  do  thou 
also  lift  up  thine  eyes  even  unto  God,  that  He  may  fix  His 
Eyes  upon  thee.  But  why  fearest  thou,  lest  while  thou 
hast  thine  eyes  upon  God,  thou  shouldest  stumble,  shouldest 
not  look  before  thee,  and  haply  fall  into  a  snare  ?  Fear  not, 
for  even  there  are  His  Eyes,  which  He  fixeth  upon  thee. 
Take  no  thought,  saith  He;  and  the  Apostle  Peter  saith.  Matt. 6, 
Cast  ye  all  your  care  upon  Him,  for  He  careth  for  yotc.^^p^^^ 
Therefore,  I  will  fix  3Iine  Eyes  upon  thee.  Do  thou  then  7. 
raise  thine  eyes  unto  Him,  and  fear  not,  as  I  said,  lest  thou 
fall  into  a  snare.  Hear  another  Psalm.  3Iine  eyes  are  ever  P^-  25, 
toicard  the  J.ord.  And,  as  if  one  said  to  him,  ^V'hat  dost 
thou  for  thy  feet,  when  thou  16oke?t  not  before  thee  ?     Eor 


300    Tliey  are  wisest  who  yield  ready  submission  to  God. 

Psalm  He  shall  phtck,  saith  he,  my  feet  out  of  the  net.     I  will  fix 
Exp.ii.  -^^^^^^  Eyes  upon  thee. 

22.  To  this  man  promised  He  understanding,  and  His 
protection:  now  turneth  He  to  the  proud,  who  defend  their 
sins,  and  sheweth  wvXo  us,  what  is  true  understanding. 
(Ver.  9.)  Be  not  ye  as  the  horse  or  as  the  mule,  wliich  have 
no  understanding.     The  horse  and  nude  are  of  uphfted  neck. 

Is.  1,3. The  horse  and  mule  are  not  like  that  ox,  tvhich  knoiveth 
his  owner,  and  the  ass  his  master's  crib:  be  not  ye  as  the 
horse  or  as  the  mule,  which  have  no  understanding.  For 
what  do  such  suffer.?  Hold  in  their  jaws  icith  bit  and 
bridle,  ivho  come  not  near  unto  Thee.  Wouldest  thou  be  as 
the  horse  or  as  the  mule  }  wouldest  thou  not  have  a  rider? 
Thy  mouth  and  thy  jaws  shall  be  held  in  with  bit  and 
bridle;  thy  mouth  shall  be  held  in,  even  that  wiierewith 
thou  boastest  thy  merits,  and  keepest  silent  thy  sins.  Hold 
in  their  Jaws,  who  come  not  near  unto  Thee,  by  humbling 
themselves. 

23.  Ver.  10.  Many  are  the  scourges  of  the  sinner.  It  is 
no  wonder  if  after  the  applying  of  the  bit  and  bridle,  there 
follow  scourges;  for  the  beast  desired  to  be  untamed:  he  is 
tamed  with  bridle  and  scourge;  and  I  wish  he  may  be 
throughly  tamed  !  for  there  is  fear  lest  by  too  much  resisting 
he  deserve  to  be  left  untamed,  and  to  go  on  in  his  own  un- 
restrained liberty,  so  that  it  be  said  of  him.  Their  iniquity 

:Ps.7s,1.standeth  forth  as  from  their  fatness ;  as  of  them  whose  sins 

are  as  yet  unpunished.     Therefore  when  he  is  scourged,  let 

him  be  amended,  let  him  be  tamed  ;  for  even  so  this  man 

also  declared  himself  to  be  tamed.     A  horse  and  a  mule  had 

he  called  himself,  when  he  kept  silence,  but  whereby  was  he 

tamed  ?     By  scourges.     /  was  turned,  saith  he,  in  misery, 

until  a  thorn  icas  fixed  through.     Whether  scourges  thou 

sayest,  or  goads  thou  sayest,  God  tameth  the  beast  whereon 

He  rideth  ;  for  it  is  expedient  for  the  beast  that  it  be  ridden 

upon.     For  not  because  He  is  weary  by  going  afoot,  doth 

God  ride  the  beast.     And  truly  is  it  not  full  of  mystery,  that 

an  ass  was  brought  unto  the  Lord  ?     A  people,  meek,  and 

gentle,    bearing    well    the  Lord,   is    that  ass;    and  tendeth 

7.'       'towards  Jerusalem,     For  the  meek  vnll  He  guide  in  Judrj- 
Ps,25.9. 


Rejoice  in  God.     Never  question  His  Government.     301 

ment,  as  saitli  anollier  Psalm,  and  the  gentle  mill  He  teach  Ver. 
His  way.     What  meek  ?    Those  that  lift  not  up  their  neck     ^^' 
against  their  tamer  ;  suffering  patiently  the  scourges  and  the 
bridle;    afterwards  so  tamed,   that  without  a    scourge  they 
amble,  and  without  bit  or  bridle  keep  the  way.     If  thou  be 
without  That  rider,  thou  wilt  fall,  not  He.     Many  are  the 
scouryes  of  tlie  sinners ;    hut  he  that  trusteth  in  the  Lord, 
Mercy  shall  compass  him  about.     How  is  there  refuge  from 
pressure  ?     Him  whom  first  pressure  compasseth,  afterwards 
compasseth  Mercy  :  because  He  will  give  Mercy,  Who  gave  Ps.  84, 
also  Law:  Law  in  scourges;  Mercy  in  consolation.     But  he 
ihat  trusteth  in  the  Lord,  Mercy  shall  compass  him  about. 

24.  What  then  is  the  conclusion  ?  (ver.  IL)  Be  glad  in 
ihe  Lord,  and  rejoice,  ye  righteous.  O  ye  who  rejoice  in 
yourselves!  O  ye  ungodly,  O  ye  proud,  who  rejoice  in 
yourselves!  now  believe  ye  on  Him  that  justifieth  the  un- 
godly, and  let  your  faith  be  counted  for  righteousness.  Be 
glad  in  the  Lord,  and  rejoice,  ye  righteous.  And  rejoice; 
understand  again,  in  the  Lord.  Wherefore?  Because  ye 
are  now  righteous.  Whereby  righteous?  Not  by  your 
merits,  but  by  His  Grace.  Wherefore  righteous  ?  Because 
justified. 

25.  And  glory  all  ye  that  are  right  in  heart.  What  is, 
Right  in  heart  ?  Not  resisting  God.  Attend,  my  Beloved, 
and  understand  the  right  heart.  I  speak  briefly,  but  yet  a 
thing  of  all  the  most  to  be  commended.  And  God  be  thanked, 
that  it  Cometh  at  the  end,  that  so  it  may  remain  fixed  in  your 
tlioughts.  Between  a  right  heart,  and  an  heart  not  right,  is 
this  difference.  Whatever  man,  whatsoever  he  suffereth 
against  his  will,  afflictions,  sorrows,  labours,  humiliations, 
attributeth  them  not  but  to  the  Righteous  Will  of  God,  not 
charging  Him  with  foolishness,  as  though  He  knowelh  not 
what  He  doth,  because  He  scourgeth  such  an  one,  and 
spareth  such  another  ;  he  indeed  is  right  in  heart.  But 
perverse  in  heart,  and  froward,  and  distorted  are  they, 
who  whatever  evils  they  suffer,  say  that  they  suffer  them 
unjusdy,  charging  Him  with  injustice,  through  Whose 
Will  they  suffer;  or,  because  they  dare  not  charge  Him  with 
injustice,  take  from  Him  His  government.  Because  God, 
saith  one,  can  not  do  injustice,  but  it  is  unjust  that  I  suffer. 


302  Divers  errors  of  those  iclio  will  not  siihmii. 

Psalm  and  such  an  one  suffer  not ;  for  T  grant  that  I  am  a  sinner, 
E^p.ii.'yet  surely  there  are  some  worse,  who  rejoice,  while  I  suffer 
"  tribulation:    because   then    this   is   unjust,   that  even   some 

worse  than  I  should  rejoice,  while  I  suffer  tribulation,  who 
am  either  righteous,  or  less  a  sinner  than  they,  and  it  is 
certain    unto    me    that    this    is    unjust,    and   it   is    certain 
unto    me    that    God    doth    not    injustice  ;     therefore    God 
governeth  not  the  things  of  men,  nor  is  there  any  care  for  us 
with  Him.     They  then  who  are  not  right  in  heart,  that  is, 
who  are  distorted  in  heart,  have  three  conclusions;   either 
Ps,i4,l,  Tliere  is  no  God;  for.  The  fool  hath  said  in  his  heart,  There 
•supra,  is  no  God.     And  it  hath  been'  said,  in  speaking  of  those 
P"  floods,  there  wanted  not  such  a  doctrine  among  philosophers; 

there  wanted  not  men  who  said  that  there  was  no  God,  who 
governeth  all  things,  and  who  created  all  things,  but  that 
there  were  many  Gods,  living  at  ease,  beyond  this  world, 
caring  not  for  it.  Either,  therefore,  There  is  no  God,  which 
saith  the  ungodly,  who  is  displeased  with  whatever  happens 
to  him  against  his  will,  and  happens  not  to  another,  to  whom 
he  preferreth  himself:  or,  God  is  unjust.  Who  is  pleased  at 
these  things,  and  Who  doeth  these  things;  or,  God  governeth 
not  human  things,  and  there  is  no  care  for  all  men  with  Him. 
In  these  three  conclusions,  great  ungodliness  is  it,  either  to 
deny  a  God,  or  to  call  Him  unrighteous,  or  to  take  from  Him 
the  government  of  the  world.  Wherefore  this?  Because 
he  is  distorted  in  heart.  God  is  right,  and  therefore  a  dis- 
torted heart  acquiesceth  not  in  Him.  As  it  is  in  another 
Ps.73, 1.  Psalm,  How  good  is  God  to  Israel,  even  unto  such  as  are  of 
an  upright  heart.  And  because  even  he  had  once  such  a 
thought  as  this,  Hoio  doth  God  knoia,  and  is  there  knowledge 
in  the  Most  High  ?  therefore  he  added  in  that  place.  But 
as  for  me,  my  feet  were  almost  gone.  As  a  warped  beam, 
though  you  lay  it  on  an  even  pavement,  taketh  not  its  place, 
nor  is  it  joined  and  fastened  to  the  rest,  but  always  moves 
about  and  totters,  not  because  that  is  uneven  where  thou 
placedst  it,  but  because  that  w  hich  thou  placedst  is  warped : 
so  thy  heart,  as  long  as  it  is  crooked  and  warped,  cannot 
coincide  with  the  rightness  of  God,  and  can  not  be  so  placed 
1  Cor. 6,  therein,  as  to  cleave  unto  the  same,  and  for  that  to  be,  He 
that  is  joined  unto  the  Lord  is  one  Spirit.     Therefore  said 


All  sufferi7ig  by  God's  permission,  for  His  children's  good.  303 

he,  Glory,  all  ye  that  are  riylit  in  heart.     How  glory  the   Ver. 
right  in  heart?     Hear  their  glorying;  And  not  only  so,  but   -iii- 
we  glory  in  tribulations  also,  saith  the  Apostle.     For  it  is  no3_5'.  ' 
great  thing  to  glory  in  gladness,  to  glory  in  rejoicing;  the 
right  in  heart  glorieth  in  tribulations  also.      And  hear  how 
he  glorieth  in  tribulation  ;  for  it  is  not  in  vain,  nor  without 
reason,  that  such  an  one  glorieth  :  see ;  Knowing,  saith  the 
right  heart,  ^7<a^  Iribidation  icorketh  patience ;  and  patience, 
experience;    and  experience,  hope :    and  hope  maketh  not 
ashamed;    because  the  love  of  God  is  shed  abroad  in  our 
hearts  by  the  Holy  Ghost,  which  is  given  unto  us. 

26.  So  then  is  the  right  heart,  Brethren.    Let  every  man  to 
whomsoever  any  thing  happens  say.  The  Lord  gave,  and  the  Sob  i. 
Lord  hath  taken  away.     Lo,  this  is  a  right  heart.     As  the  y[-;[„ 
Lord  pleased,  so  is  it  done.     Blessed  he  the  Name  of  the 
Lord.     Who  hath  taken  away  ?    What  hath  He  taken  away? 
From  whom  hath  He  taken  away  ?     When  hath  He  taken 
away  ?     Blessed  be  the  Name  of  the  Lord.     He  said  not, 
The   Lord  gave,  and  the  devil  hath   taken  away.      Attend 
therefore,  Beloved,  lest  haply  you  should  say,  the  devil  did 
this  for  me.     Unto  thy  God  alone  refer  thy  scourge ;  for  not 
even    the    devil    doth   any  thing  against   thee ;    unless  He 
permit  Who  hath  power  above,  either  for    punishment,  or 
for  discipline:    for  the  punishment  of  the  ungodly,  for  the 
discipline  of  His  son.     For  He  scourgeth  every  son  tchomUeh.u, 
He  receiveth.      Neither  must  thou   hope  to    be  without  a   " 
scourge,  unless  hai)ly  thou  wish  to  be  disinherited.     For  He 
scourgeth  every  son  whom  He  receiveth.     What,  every  son? 
Where  then  wouldest  thou  hide  thyself?     Everyone;  and 
none  will  be   excepted,  none   without  a  scourge.     What? 
Even  to   all  ?     Would   you   hear   how  truly  he   saith   all  ? 
Even  the  Only-Begotten,  without  sin,  was  yet  not  without 
a  scourge.     Wherefore  even  the  Only-Begotten,  bearing  thy 
infirmity,  and   foreshowing  in   Himself  thy  person,  as  the 
head  beareth  the  person  of  its  own  body;   when  now  He 
was  approaching  His  Passion,  out  of  His  Manhood  which 
He  bore,  became  sorrowful,  that  He  might  make  thee  glad ; 
became  sorrowful,  that  He  might  console  thee.     For  truly 
the    Lord  was    able    to   be   without   sorrow,  going   to    His 
Passion.     If  the  soldier  was  able,  was  not  the  Captain  able? 


304  Chrisfs  Human  Will.     His  bearing  all  injirinities. 

Psalm  How  was  the  soldier  able  ?     Hear  Paul  exultinff,  as  he  ap- 

XXXII  •  •  . 

j;xpjj'proached   his    passion.      /  am   now  (sailh  he)  ready  to  he 

2TimA, offered,  and  fJie  time  of  jny  departure  is  at  hand.  I  have 
fought  a  good  Jight,  I  have  /inished  my  course,  I  have  kept 
the  faitli :  henceforth  there  is  laid  up  for  me  a  crown  of 
righteousness,  which  the  Lord,  the  Righteous  Judge,  shall 
give  me  at  that  day :  and  not  to  me  only,  hut  tinlo  all  them 
that  love  His  appearing.  See  how  he  exulteth,  coming 
to  his  passion.  He  then  rejoiceth,  who  should  be  crowned; 
He,  who  should  crown,  sorroweth.  What  therefore  did  He 
bear  }  The  infirmity  of  some,  who,  when  tribulation  or 
death  cometh,  are  sorrowful.  But  see  how  He  Icadeth  us 
to  rightness  of  heart.  Behold,  thou  wouldest  live,  thou 
wouldest  not  that  any  thing  should  happen  to  thee  ;  but 
God  hath  willed  otherwise  :  here  are  two  wills,  but  thy  will 
must  be  made  straight  to  the  will  of  God,  not  God's  will 
bent  to  thine.  For  thy  will  is  crooked ;  His  is  even  the 
rule.  The  rule  must  be  fixed,  that  what  is  crooked  may  be 
made  straight  to  the  rule.     See  now  the  Lord  Jesus  Christ 

Mat.26,teacheth  this,  My  Soul  is  exceeding  sorroiqful,  even  unto 
death:  and.  Father,  if  it  he  possible,  let  this  cup  pass  from 
Me.  See,  He  sheweth  the  human  will.  But  see  the  right 
heart ;  Nevertheless,  not  as  I  will,  hut  as  Thou  wilt.  Do 
thou  then  the  same  ;  rejoice  in  those  things  which  happen 
unto  thee  ;  and  even  if  the  last  day  come  upon  thee,  rejoice. 
Or  if  the  frailty  of  any  human  will  creep  over  thee,  let  it 
speedily  be  made  straight  unto  God,  that  thou  mayest  be 
among  those  of  whom  it  is  said,  Glory,  all  ye  that  are  right 
in  heart. 


Lat  PSALM  XXXHL 

XXXI  l. 


FIRST   EXPOSITION. 

L  Ver.  1.  Rejoice  in  the  Lord,  O  ye  righteous :  rejoice,  O 
ye  righteous,  not  in  yourselves,  for  that  is  not  safe ;  but  in 
the  Lord.  For  praise  is  comely  to  the  upright :  these  praise 
the  Lord,  who  submit  themselves  unto  the  Lord;  for  else 
they  are  distorted  and  perverse. 


Ourselves  to  be  offered  to  God,  of  JVhom  is  all  good.      305 

2.  Ver.  2.  Praise  the  Lord  with  harp :  praise  the  Lord,  Y_^' 
presexiling  unto  Him  your  bodies  a  living  sacrifice.     ^^"9  ^Zm. 
unto  Him  with  the  psaltery  often  strings :  let  your  members  12,  i. 
be  servants  to  the  love  of  God,  and  of  your  neighbour,  in 
which   are  kept  both  the   three  and  the   seven   command- 
ments". 

3.  Ver.  3.  Sing  unto  Him  a  new  song :  sing  unto  Him  a 
song  of  the  grace  of  faith.  Sing  skilfully  unto  Him  with 
jubilation:  sing  skilfully  unto  Him  with  rejoicing. 

4.  Ver.  4.  For  the  Word  of  the  Lord  is  right :  for  the 
Word  of  the  Lord  is  right,  to  make  you  that  which  of  your- 
selves ye  cannot  be.  And  all  His  works  are  done  in  faith : 
lest  any  think  that  by  the  merit  of  works  he  hath  arrived  at 
faith,  when  in  faith  are  done  all  the  works  which  God  Him- 
self loveth. 

5.  Ver.  5.  He  loveth  Mercy  and  Judgment:  for  He  loveth 
Mercy,  which  now  He  sheweth  first ;  and  Judgment,  where- 
with He  exactelh  that  which  He  hath  first  shewn.  The  earth 
is  full  of  the  Mercy  of  the  Lord:  throughout  the  whole  world 
are  sins  forgiven  unto  men  by  the  Mercy  of  the  Lord. 

6.  Ver.  6*.   By  the  Word  of  the  Lord  were  the  Heavens 
made  firm :    for  not  by  themselves,  but  by  the  Word  of  the 
Lord  were  the  righteous  made  strong.     A/id  all  the  strength  "  virtus 
of  them  by  the  Breath  of  His  Mouth.     And  all  their  faith 

by  His  Holy  Spirit. 

7.  Ver.  7.  He  gathereth  the  waters  of  the  sea  together  as 
into  a  bottle:  He  gathereth  the  people  of  the  world  together, 
to  confession  of  mortified  sin,  lest  through  pride  they  flow 
too  freely.  He  layeth  up  the  deep  in  storehouses:  and 
keepeth  in  them  His  secrets  for  riches. 

8.  Ver.  8.  Let  all  the  earth  fear  the  Lord:  let  every  sinner 
fear,  that  so  he  may  cease  to  sin.  Let  all  the  inhabitants  of 
the  world  stand  in  aive  of  Him  :  not  of  the  terrors  of  men, 
or  of  any  creature,  but  of  Him  let  them  stand  in  awe. 

9.  Ver.  9.  For  He  spake^  and  they  were  made:  for  no 
other  one  made  those  things  which  are  to  fear;  but  He  spake, 
and  they  were  made.   He  commanded,  and  they  were  created: 

He  commanded  by  His  Word',  and  they  were  created.  atne^^ 

ad  Lit. 

»  See  S.  Aug.  on  Faith  and  Works,     oar   1st    and   2d   as  one,   dividing   theb.  i.  §. 
§.  17.  Tr.  p.  52.  note  h.     He  takes     10th.  5,  6. 

X 


306       None  blessed  save  in  God,  Who  cares /or  all  His. 

Psalm  10.  Ver.  10.  The  Lord  hringeth  the  counsel  of  the  Heathen 
Exp.  I.  to  nought;  of  them  that  seek  not  His  Kingdom,  but  kingdoms 
of  their  own.  He  maketJi  the  devices  of  the  people  of  none 
effect:  of  them  that  covet  earthly  happiness.  And  reproveth 
the  counsels  of  princes :  of  them  that  seek  to  rule  over  such 
peoples. 

11.  Ver.  11.  But  the  counsel  of  the  Lord  standeth  for 
ever ;  but  the  counsel  of  the  Lord,  whereby  He  maketh  none 
blessed  but  him  that  submitteth  unto  Himself,  standeth  for 
ever.  The  thoughts  of  His  Heart  to  all  generations:  the 
thoughts  of  His  Wisdom  are  not  mutable,  but  endure  to  all 
generations. 

12.  Ver.  12.  Blessed  is  the  nation  whose  God  is  the  Lord: 
one  nation  is  blessed,  belonging  to  the  heavenly  city,  which 
hath  not  chosen  save  the  Lord  for  their  God  :  And  tJte  people 
whom  He  hath  chosen  for  His  own  inheritance :  and  which 
not  of  itself,  but  by  the  gift  of  God,  hath  been  chosen,  that 
He  by  possessing  it  may  not  suffer  it  to  be  uncared  for  and 
miserable. 

13.  Ver.  13.  The  Lord  looketh  from  Heaven ;  He  heholdeth 
all  the  sons  of  men.  From  the  souls  of  the  righteous,  the 
Lord  looketh  mercifully  upon  all  who  would  rise  to  newness 
of  life. 

14.  Ver.  14,  From  His  prepared  hahitatioii :  from  His 
habitation  of  assumed  Humanity,  which  He  prepared  for 
Himself.  He  looketh  upon  all  the  inhabitants  of  the  earth: 
He  looketh  mercifully  upon  all  who  live  in  the  flesh,  that  He 
may  be  over  them  in  ruling  them. 

15.  Ver.  15.  Hefashioneth  their  hearts  singly :  He  giveth 
spiritually  to  their  hearts  their  proper  gifts,  so  that  neither 

1  Cor.    the  whole  body  may  be  eye,  nor  the  whole  hearing ;  but  that 
'        one  in  this  manner,  another  in  that  manner,  may  be  incor- 
porated  with   Christ.     He  understandeth  all  their  tvorks. 
Before  Him  are  all  their  works  undei'stood. 

16.  Ver.  16.  A  king  shall  not  be  saved  hy  much  strength: 
he  shall  not  be  saved  who  rulelh  his  own  flesh,  if  he  pre- 
sume much  upon  his  own  strength.  Neither  shall  a  giant 
be  saved  by  much  strength:  nor  shall  he  be  saved  whoever 
warreth  against  the  habit  of  his  own  lust,  or  against  the 
devil  and  his  angels,  if  he  trust  much  to  his  own  might. 


Hope  in  creatures  vain.      Trust  and  joy  in  God.        307 

17.  Ver.  17.  A  liorse  is  a  deceit fnl  Ihinq  for  safein :  lie  is   Ver. 

deceived,  who  thinlcetii  either  that  through  men  he  gaiueth - 

salvation  received  among  men,  or  that  by  the  impetuosity  of 

his  own  courage  he  is  defended  from  destruction.     In  the 
ahundance  of  liis  strength  shall  he  not  be  saved. 

18.  Ver.  18.  Behold,  the  Eyes  of  the  Lord  are  upon  them 
that  fear  Him :  because  if  thou  seek  salvation,  behold,  the 
love  of  the  Lord  is  upon  them  that  fear  Him.  Upon  them 
that  hope  in  His  mercj  :  tliat  hope  not  in  their  own  strength, 
but  in  His  mercy. 

19.  Ver.  19.  To  deliver  their  souls  from  death,  and  to 
keep  them  alive  in  famine.  To  give  them  the  nourishment 
of  the  Word,  and  of  Everlasting  Tnith,  which  they  lost  while 
presuming  on  their  own  strength,  and  therefore  have  not 
even  their  own  strength,  from  lack  of  righteousness. 

20.  Ver.  20.  3Iif  soul  shall  be  patient  for  the  Lord:  that 
hereafter  it  may  be  filled  with  dainties  incorruptible,  mean- 
while, whilst  here  it  remaineth,  my  soul  shall  be  patient  for 
the  Lord.  For  He  is  our  Helper  and  Defender :  our  Helper 
He  is,  while  we  endeavour  after  Him  ;  and  our  Defender, 
while  we  resist  the  adversary. 

21.  Ver.  21.  For  our  heart  shall  rejoice  in  Him:  for  not 
in  ourselves,  wherein  without  Him  there  is  great  need ;  but 
in  Himself  shall  our  heart  rejoice.  And  we  have  trusted  in 
His  holy  Name :  and  therefore  have  we  trusted  that  we  shall 
come  to  God,  because  unto  us  absent  hath  He  sent,  through 
faith.  His  own  Name. 

22.  Ver.  22.  Let  Thy  mercy,  O  Lord,  be  upon  ns,  accord- 
ing as  we  have  hoped  in  Thee :  let  Thy  mercy,  O  Lord,  be 
upon  us ;  for  hope  confoundeth  not,  because  we  have  hoped 
in  Thee. 


SECOND   EXPOSITION. 


Discourse  the  First.     On  the  first  part  of  the  Psnlm. 

1.  This  Psalm  admonishes  us  to  rejoice  in  the  Lord.  It 
is  entitled.  Of  David  himself  Whoever  then  belong  to  the 
most  holy  seed   of  David,  let  them   hearken   to  their  own 

X  2 


308   Man  ought  to  take  God's  IVill  as  best,  against  his  own. 
Psalm  words,  and  speak  their  own  words,  and  let  them  rejoice  in 

XXXIII  .  .  . 

Exp.il  the  Lord.  But  thus  it  begins,  (ver.  1.)  Rejoice  in  the  Lord, 
O  ye  righteous:  let  the  unrighteous  rejoice  in  the  world; 
with  the  world  ended  is  ended  the  rejoicing  of  the  un- 
righteous. But  let  the  righteous  rejoice  in  the  Lord ;  be- 
cause while  the  Lord  remaineth,  remaineth  also  the  rejoicing 
of  the  righteous.  But  it  is  meet  so  to  rejoice  in  the  Lord, 
as  to  praise  Him,  Who  alone  has  not  any  thing  which  can 
displease  us ;  and  has  many  things,  none  so  many,  which 
displease  the  unfaithful.  And  that  is  a  short  precept,  He 
pleaseth  God  whom  God  pleaseth.  And  think  not  lightly  of 
this,  dearly  beloved.  For  ye  see  how  many  dispute  against 
God,  how  many  are  displeased  with  His  works.  For  when 
He  would  do  contrary  to  the  will  of  men,  because  He  is  the 
Lord,  and  knoweth  what  He  doth,  and  regardeth  not  so 
much  our  will  as  our  benefit;  they  who  would  have  rather 
their  own  will  to  be  fulfilled  than  God's,  would  bend  God  to 
their  will,  not  make  right  their  vi'ill  unto  God.  Such  men, 
unfaithful,  ungodly,  uniighteous — though  it  grieveth  me  to 
say  it,  yet  I  will  say  it,  for  ye  know  how  truly  I  say  it — are 
more  easily  pleased  with  a  pantomime  than  with  God. 

2.  Therefore  when  he  had  said,  Rejoice  in  the  Lord,  O  ye 
righteous;  because  to  rejoice  in  Him  except  by  praising 
Him  we  cannot,  jind  we  praise  One  Whom  we  please  the 
more,  the  more  He  pleaseth  us  ;  For  praise,  sailh  he,  is 
comely  to  the  upright.  Who  are  the  upright?  They  who 
direct  their  heart  according  to  the  will  of  God ;  and  whom, 
if  human  frailty  disturb  them.  Divine  Justice  consoleth» 
For  although  in  their  moital  heart  they  may  privately  wish 
something,  which  may  suit  their  own  immediate  case,  or 
interest,  or  their  present  necessity,  yet  when  they  have  un- 
derstood and  learned  that  God  willeth  otherwise,  they  prefer 
the  will  of  The  Better,  to  their  own  will;  the  will  of  The 
Omnipotent,  to  the  will  of  the  weak;  the  will  of  God,  to  the 
will  of  man.  For  far  as  God  differs  from  man,  so.  far  the 
will  of  God  from  the  \^411  of  man.  Wherefore  Christ  having 
put  on  Man,  and  proposing  a  rule  to  us,  teaching  us  to  live, 
and  granting  us  to  live,  shewed  also  man's  private  will  j 
whereby  He  figured  both  His  own  and  ours,  because  He  is 
our  Head,  and  we,  as   ye    know,  belong  to   Him    as  real 


Our  Lord!s  Human  Will.     Suhmission  due  to  a  Father.    309 

members.     Father,  saith  He,  if  it  be  possible,  let  this  cup    Ver. 
pass  from  Me  ;   this  was  the  human  Will,  wishing  something  — ^- 


proper  to  itself,  and  as  it  were  private.  But  because  He  39.  '  ' 
willed  man  to  be  right  in  heart,  that  whatever  in  him  was 
somewhat  crooked.  He  might  make  straight  to  Him,  Who  is 
ever  Right ;  Nevertheless,  saith  He,  not  as  I  will,  but  as 
Thou,  Father.  But  what  evil  could  Christ  will }  What,  in 
short,  could  He  will  other  than  the  Father.  Whose  Divinity 
is  one.  Their  Will  can  not  be  different.  But  in  the  person  of 
Man,  transforming  His  Own  into  Himself ;  whom  He  had 
transformed  into  Himself  when  He  said,  /  icas  an  hungred,  Mat.25, 
and  ye  <jave  Me  meat :  whom  He  transformed  into  Himself, 
when  to  Saul  raging,  and  persecuting  the  vSaints,  He  cried 
from  Heaven,  though  none  touched  Him,  Saul,  Saul,  why  Ads  9, 
persecutest  Thou  Me  ?  He  shewed  as  it  were  man's  proper  ' 
will ;  He  shewed  thee,  and  corrected  thee.  Behold,  saith 
He,  thyself  in  Me  ;  for  thou  also  canst  will  something  proper 
to  thyself,  though  God  will  otherwise  ;  this  is  granted  to 
human  frailty,  it  is  granted  to  human  infirmity  :  to  have  a 
proper  will,  it  is  difficult  that  this  should  not  happen  to  thee: 
but  think  straightway  Who  is  above  thee;  think  of  Him  above 
thee,  thyself  below  Him ;  Him  the  Creator,  thyself  the 
creature  ;  Him  the  Lord,  thyself  the  servant ;  Him  Omni- 
potent, thyself  weak ;  correcting  thyself,  submitting  to  His 
Will,  and  saying,  Nevertheless,  not  as  I  will,  but  as  Thou 
wilt.  Wherein  art  thou  severed  from  God,  who  now  wiliest 
that  which  God  willeth  ?  Then  shall  thou  be  upright,  and 
praise  shall  be  comely  to  thee,  for,  praise  is  comely  to  the 
upright. 

3.  But  if  thou  art  crooked,  thou  praisest  God  when  it  is 
well  with  thee,  blasphemest  when  it  is  ill :  which  ill  indeed, 
if  it  be  just,  is  not  ill ;  but  just  it  is,  since  it  is  done  by  Him, 
Who  can  do  nothing  unjust :  and  so  thou  wilt  be  a  foolish 
boy  in  the  house  of  thy  father,  loving  thy  father  if  he 
fondle  thee,  and  hating  him  when  he  scourgeth  thee  :  as  if 
he  were  not,  both  when  fondling  and  when  scourging,  pre- 
paring for  thee  the  inheritance.  But  see  how  praise  is 
comely  to  the  upright ;  hear  the  voice  of  the  upright  praising 
from  another  Psalm,  /  will  bless  the  Lord  at  all  limes,  His  Ps.34,i. 
praise  shall  continually  be  in  my  mouth.     What  is  at  all 


310         lite  Righteous  encouraged  to  rejoice  in  all  cases. 
Psalm  times,  that  is,  coniinnallii ;  and  what  is,  I  will  bless,  that  is, 

XXXllI.  * 

Exp.U.  His  praise  shall  be  in  my  mouth.  At  all  times,  and  con- 
tinually, whether  in  prosperity  or  in  adversity.  For  if  in 
prosperity  and  not  in  adversity,  how  at  all  times  ?  how  con- 
tinually ?  And  we  have  heard  many  such  words  from  many : 
when  any  good  fortune  befals  them,  they  exult,  they  rejoice, 
they  sing  to  God,  they  praise  God  ;  nor  are  they  to  be  dis- 
approved, nay,  we  must  rejoice  in  them,  for  many  praise 
Him  not  even  then.  But  they  who  have  now  begun  to 
praise  God  on  account  of  their  prosperity,  must  be  taught  to 
acknowledge  their  Father  also  when  scourging  them,  and  not 
to  murmur  against  the  hand  of  Him  correcting  ;  lest  remain- 
ing ever  perverse  they  deserve  to  be  disinherited,  so  that 
being  now  made  upright,  (what  is  upright?  so  that  nothing 
which  God  doth,  displease  them,)  they  may  be  able  to  praise 
Job  1,  God  even  in  adversity,  and  to  say,  The  Lord  gave,  and  the 
Vuig.  Lordhalh  taken  aivay  ;  as  the  Lord  pleased,  so  is  it  come  to 
pass.  Blessed  be  the  name  of  the  T^ord.  To  such  upright, 
praise  is  comely,  not  to  them  that  will  first  praise,  and  after- 
wards blame. 

4.  Therefore,  ye  righteous  upright,  rejoice  in  the  Lord  > 
for  your  praise  is  comely.  Let  none  say.  Who  am  I,  that 
am  righteous?  or.  When  am  I  righteous?  Cast  not  yourselves 
away,  and  despair  not  of  yourselves.  Ye  are  men,  in  the 
image  of  God  were  ye  created:  He  Who  made  you  men, 
for  you  also  was  made  Man  :  that  ye,  being  many  sons., 
might  be  adopted  to  an  eternal  inheritance,  the  Blood  of 
the  Only-Begotten  was  shed  for  you.  If  ye  unto  your- 
selves have  become  vile  through  earthly  frailty,  according 
to  yovu  own  price  weigli  yourselves :  What  yc  eat,  What  ye 
drink,  Whereto  ye  subscribe  Amen,  consider  as  is  meet. 
Do  we  give  you  this  warning,  that  ye  may  be  proud,  and 
dare  to  claim  to  yourselves  some  perfection?  No:  but 
neither  again  ought  ye  to  think  yourselves  to  be  exiled  from 
all  righteousness.  For  I  will  not  question  you  of  your  righ- 
teousness; for  perhaps  none  of  you  would  dare  to  answer, 
I  am  righteous:  but  I  question  you  of  your  faith.  As  none 
of  you  dares  to  say,  I  am  righteous,  so  none  dares  to  say,  I 
am  not  faithful.  1  ask  not  yet  how  thoa  livest,  but  how  thou 
believest.     Thou  wilt  answer,  that  thou  believcst  in  Christ. 


The  faithful  may  do  so.      The  Psaltery  and  Harp.      311 

Hast  thou  not  heard  the  Apostle,  The  just  shall  live  hy  faith?  Veb. 
Thy  faith  is  thy  righteousness,  because  truly  if  thou  dost  — '- — 
believe,  thou  dost  beware;  if  thou  dost  beware,  thou  dost  17.  '  ' 
endeavour ;  and  God  knoweth  thy  endeavour,  and  beholdest 
thy  will,  and  considereth  the  wrestling  with  the  flesh,  and 
exhorteth  thee  to  fight,  and  assisteth  thee  to  conquer,  and 
contending  watcheth  thee,  and  fainting,  lifteth  thee  up,  and 
conquering,  crowneth  thee.  Therefore,  Rejoice  in  the  Lord, 
O  ye  righteous :  or  this  I  would  say,  Rejoice  in  the  Lord,  O 
ye  faithful,  because  the  just  shall  live  by  faith.  Praise 
is  comely  to  the  upright.  Learn  to  give  thanks  unto  God, 
both  in  prosperity  and  in  tribulation.  Learn  to  have  in  thy 
heart  what  every  man  hath  in  his  tongue ;  The  will  of  God 
be  done.  The  common  speech  of  the  people  is  mostly 
saving  doctrine.  Who  saith  not  daily,  What  God  willeth, 
that  let  Him  do  ?  And  so  the  upright  will  be  among  those, 
who  rejoice  in  the  Lord,  and  to  whom  praise  is  comely,  whom 
the  Psalm  addresseth,  in  the  words  following,  and  saith, 
(ver.  2.)  Praise  the  Lord  ivith  harp :  sing  unto  Him  with 
the  psaltery  of  ten  strings.  For  this  even  now  we  sang,  this 
expressing  with  one  mouth,  we  instructed  your  hearts. 

5.  Hath  not  the  institution  of  these  Vigils''  in  the  name  of 
Christ  brought  it  to  pass  that  harps  should  be  banished  out 
of  this  place  ?    And,  lo,  the  same  are  bid  to  sound.     Praise 
the  Lord,  saith  he,  with  harp;    sing  unto  Him  with  the 
psaltery  of  ten  strings.     Let  none  turn  his  heart  to  instru- 
ments of  the  theatre.     That  wliich  is  commanded  him,  he 
hath  in  himself,  as  it  is  elsewhere  said.  Thy  voivs  are  upon  Ps.  5Q, 
me,  O  God;   L  will  render  praises  unto  Thee.    They  x-emem-  \j^g  ^  ' 
ber,  who  some  while  since  were  present,  when  what  difference '  '"«•' 
there  is  between  the  psaltery  and  harp,  as  best  I  could,  I 
explained  in  ray  discourse",  and  tried  withal  to  bring  it  home 
to  the  understanding  of  all :  but  how  much  I  effected,  they 
know  best  who  heard.     And  now  in  due  season  I  repeat  it, 
that  in  this  diversity  of  two  musical  instruments,  we  may 
find  the  diversity  of  human   actions  signified  by  the  same, 

•>  SeeSer.  115,  de  Diversis,  (al.  311.)  delivered  in   the    Church   which    con- 

c.  5.  where  the  same  is  more  clearly  re-  tained    the    remains    of    the     Martyr 

lated  ;  from  which  passage,  and  from  the  Cyprian.    Bet.      The   religious    Vigil 

following  exposition,  c.  9,    it  appears  superseded  a  revel  of  dancing,  &c. 
that  these  discourses  on  Ps.  33.  were        <=  On  Ps.  43.  and  on  Ps.  71.  Exp.  2. 


312   Our  earthly  state^  should  '  harp"  to  God  in  joy  and  sorrow. 
Psalm  and  to  be  fulfilled  in  ouv  life.     The  harp  hath  that  hollow 

XXXIII 

Exp.ll.  board,  like  a  tabor,  covered  with  tortoiseshell,  on  which  the 
chords  lean,  so  that  when  touched  they  sound.  I  speak  not 
of  the  staff  wherewith  they  are  touched,  but  that  hollow 
board  I  mean,  over  which  they  are  laid,  upon  which  in  some 
wise  they  lean,  so  that  from  thence  trembling  at  the  touch, 
and  from  that  concavity  conceiving  sound,  they  are  rendered 
more  harmonious ;  this  board  then  the  harp  hath  in  the 
lower,  the  psaltery  in  the  upper  part.  This  is  the  distinction 
between  them.  Now  in  this  place  we  are  bidden  to  praise 
the  Lord  with  harp,  and  to  sing  to  Him  with  a  psaltery  of 
ten  strings.  He  saith  not,  with  a  harp  often  strings,  neither 
in  this  Psalm,  nor,  if  I  mistake  not,  in  any  other  place.  My 
sons,  the  readers  may  read  and  examine  more  thoroughly 
and  leisui-ely  for  themselves ;  but  as  far  as  I  myself  retiiem- 
ber,  I  have  found  in  many  places  a  psaltery  of  ten  strings,  a 
harp  of  ten  strings  no  where  occurs,  that  I  have  read.  Re- 
member that  the  harp  hath  that  wherefrom  it  sounds  in  the 
lower  part,  the  psaltery  in  the  higher.  In  our  lower  life,  that 
is,  our  earthly,  we  have  prosperity  and  adversity:  wherefore 
must  we  praise  God  in  both,  that  His  praise  may  be  con- 

P.s.34,i.tinually  in  our  mouth,  and  that  we  may  bless  the  Lord  at  all 
times.  For  there  is  an  earthly  prosperity,  and  there  is  an 
earthly  adversity :  in  both  must  God  be  praised,  that  so  we 
may  harp.  What  then  is  earthly  prosperity  ?  When  we  are 
sound  in  body ;  when  all  things  abound  whereby  we  live ; 
when  our  safety  is  sure ;  when  the  fruits  come  in  largely ; 

Matt,  5,  when  He  mciketh  His  sun  to  rise  on  the  evil  and  on  the 

^^'  good,  and  sendeth  raifi  on  the  just  and  on  the  unjust.  x'Vll 
these  things  contribute  to  earthly  life.  Whoever  therefrom 
praiseth  not  God,  is  ungrateful.  Because  they  are  earthly 
things,  are  they  therefore  not  of  God  ^  Or  is  therefore  an- 
other to  be  thought  to  give  them,  because  they  are  given 
also  to  the  evil.  For  manifold  is  the  mercy  of  God,  patient 
is  it,  long-suffering.  Thereby  sheweth  He  the  more  what 
things  He  reserveth  for  the  good,  when  He  sheweth  what 
great  things  He  giveth  even  to  the  evil.  And  adversities 
there  are,  forsooth  from  the  lower  part,  from  the  frailty  of 
the  human  race,  in  griefs,  in  weariness,  in  pressures,  in 
tribulations,  in  temptations.     In  all  these  let  him  praise  God 


The  spiritual  man,  a  psaltery  of  ten  strings  for  God.    318 

who   harpeth.     Let    him   consider,  not    that  they  are  from   Ver. 
below,  but  that  they  cannot  be  ruled  and  governed  but  by 


that  Wisdom,   which  reacheth  from  end  to  end  mightily,  Wisd. 
and  sweetly  ordereth  all   things.     For   He    doth    not  rule   ' 
heavenly  things,  and  leave  alone  earthly;  or  it  would  not  be 
said  unto   Him,   Whither  shall  I  go  from  Thy  Spirit?  or  P^- 1^9, 
whither  shall  I  Jlee  from   Thy  presence  ?    If  I  ascend  tip 
into  heaven,  Thou  art  there;  if  I  go  down  into  hell.  Thou 
art  there.     Where  then  is  He  wanting,  Who  no  where  is 
not?    Praise  then   the    Lord    on    the  harp.     Whether  any 
earthly  thing  abound  to  thee,  give  thanks  to  Him  ^Vlio  gave 
it,   or  whether  ought  be  wanting  to  thee,  or  haply  by  mis- 
fortune be  taken  from  thee,  harj)  without  care.     For  He  is 
not  taken  from  thee,  Who  gave,  though   that  be  taken  from 
thee  which  He  gave.     Even  so,  I  say,  harp  without  care. 
Assured  in  thy  God,  touch  the  strings  in  thy  heart,  and  say, 
as  to   an  harp  sounding  well  in  the  lower  part,  The  Lord  ^oh  i, 
gave,  and  the  Lord  hath  taken  away,  whatever  the  Lordy^^ 
pleased  that  did  He.     Blessed  be  the  Name  of  the  Liord. 

6.  But  now,  when  thou  considerest  the  superior  gifts  of 
God,  what  Commandments  He  hath  given  thee,  with  what 
heavenly  doctrine  He  hath  imbued  Ihee,  what  things  He 
hath  couniianded  thee  from  above,  from  the  fountain  of  His 
Truth  ;  tui*n  also  to  the  psaltery,  sing  unto  the  Lord  with  a 
psaltery  of  ten  strings.  For  the  Commandments  of  the 
Law  are  ten;  in  the  ten  Commandments  of  the  Law  thou 
hast  the  psaltery.  The  thing  is  complete.  Therein  thou 
hast  the  love  of  God  in  three,  and  the  love  of  thy  neighbour  seep, 
in  seven.  And  truly  thou  knowest,  the  Lord  Himself  having 
said  it,  that  On  these  tivo  commandments  hang  all  the  Law  Mat.22, 
and  the  Prophets.     Saith  God  unto  thee  from  above,  The  pj^^  g^ 

Loi-d  thy  God  is  one  Lord;    thou  hast  one  string.     Thoui- 

.       Markl2 
shall  not  take  the  Name  of  the  Lord  thy  God   in  vain :  09. 

thou  hast  another  string :    Remember  the  Sabbath  day,   to 

keep  it  holy,  not  carnally,  not  with  their  Jewish  delights, 

who  abuse  rest  unto  wickedness.     For  better  were  it  that 

they  should  dig  the  whole  day,  than  the  whole  day  dance. 

But  thou,  thinking  on  rest  in  thy   God,  and  for  that  rest 

doing  all  things,  abstain  from  servile  work.    Now,  Whosoever  John  9, 

committeih  sin,  is  the  servant  of  sin;  and  would  that  I  could  ^^* 


314      Three  *  strings*  of  love  to  God,  seven  of  love  to  man. 
Psalm  s^y  of  man,  and  not  of  sin  !    These  three  relate  to  the  love 

XXXIII. 

Exp.  II,  of  God:  of  Whom  consider  thou  the  unity,  the  truth,  and 
the  pleasantness,  for  there  is  a  pleasantness  in  the  Lord, 
■where  there  is  a  true  Sabbath,  a  true  rest*";    wherefore  it  is 

Ps.37,4.  said,  Delight  Ihyaelf  also  in  the  Lord,  and  He  shall  give 
thee  the  desires  of  thine  heart.  For  who  giveth  such  de- 
light, as  lie  Who   makcth  all   things  which   deliglil  ?     In 

Ex.20,  these  three  is  the  love  of  God,  in  the  other  seven  is  the  love 

1 17.  ' 

of  our  neighbour,  that  thou  do  not  to  another,   what  thou 

wouldest  not  suffer.     Honour   thy  father  and  thy  mother: 

because  thou   also  wouldest  be  honoured  by  thy  children. 

Tliou  shalt  not  commit  adultery:  because  thou  wouldest  not 

that  thy  wife    should    commit    adultery,  behind    thy   back. 

TJioii   shalt  not   kill:    because    thou   also   wouldest  not  be 

killed.     Tlioa  shalt  not  steal:   because  thou  also  wouldest 

not   suffer  robbery.      Thou    shalt    not    hear  false    witness : 

because  thou  hatest  him  that  bearelh  false  witness  against 

thee.     Tliou  shalt  not  covet  thy  neighbour'' s  icife;  because 

thou  wouldest  not  thy  wife  to  be  coveted  by  another.     TJiou 

shalt  not  covet  any  thing  that  is  thy  neighbour's :   because 

if  any  other  covet  anght  that  is  thine,  thou  art  displeased. 

Direct  thy  tongue  to  thyself  also,  when  thou  art  displeased 

at  him  who  injures  thee.     All  these  are  the  commandments 

of  God  ;    by  Wisdom  Herself  were  they  given  ;  their  sound 

cometh    from    above.     Touch   the   psaltery,  fulfil   the    Law 

Matt.  5,  which  the  Lord  thy  God  came  not  to  destroy  but   to  fulfil. 

By  love  wilt  thou  fulfil,  what  by  fear  thou  couldest  not.    For 

he  who  through  fear  doth  not  evil,  would  fain  do  it  if  he 

could :    and   so   though    the   power   is    not   given,  the   will 

remaineth.     I    do    it  not,   saith  he.     Wherefore  ?    Because 

I  fear.     Not  yet  lovest  thou  righteousness;   thou  art  still  a 

servant :  be  a  son.     But  of  a  good  servant  is  made  a  good 

son  :  now  do  it  not  through  fear  ;  thou  wilt  learn  also  to  do 

it  not  through  love :  for  there  is  a  beauty  in  righteousness : 

punishment  may  deter  thee,  but  righteousness  hath  its  own 

comeliness ;    it  seeketh  men'?  eyes,  it  inflameth  its  lovers. 

^    It    appears    from   this    that    St,  as  most  Churches  have  since  applied 

Augustine  did  not  consitler  the  fourth  it.     Of  the  views  of  the  Fathers  re- 

■  Commandment   directly  applicable   to  specting   the  Lord's   Day,  see  a  note 

the  Lord's  day,  and  perhaps  also  that  at    the    end    of  the    Rhythms    of   St. 

he  did  consider  it  to  apply  indirectly,  Ephrem. 


Love  not  to  be  quenched,  hut  fixed  on  Righteousness.      315 

For  this  the  Martyrs,  treading  under  foot  the  world,  shed  Ver. 
their  blood.  What  loved  they  when  they  renounced  all  — '- — 
things  ?  For  were  they  not  lovers  ?  or  say  we  this  to  you 
that  ye  may  love  not  ?  Who  loveth  not,  is  cold,  is  dead. 
Love  we,  but  that  beauty  which  seekelh  the  eyes  of  the 
heart.  Love  we,  but  that  beauty  which  witli  praise  of 
righteousness  inflameth  the  mind.  Men  exclaim,  they  cry 
aloud,  they  say  every  where,  How  good  !  How  excellent ! 
What  see  they  .?  Righteousness  they  see,  in  which  an  old 
man  bowed  down  is  beautiful.  For  neither  if  an  old  man 
that  is  righteous  walk  abroad,  is  there  any  thing  in  his  body 
to  be  loved,  and  yet  he  is  loved  by  all.  Even  there  is  he 
loved  where  he  is  not  seen  :  nay  there  is  he  loved  where  he 
is  seen,  but  with  the  heart.  Let  him  then  delight  you,  and 
pray  ye  to  the  Lord,  that  He  may  delight  you.  For  The  Ps.  85, 
Lord  shall  give  sweetness,  and  our  land  shall  yield  her  ' 
increase:  that  through  love  ye  may  fulfil,  what  by  fear  it  is 
hard  to  fulfil.  Why  say  I,  it  is  hard?  The  mind  is  not  yet 
able  :  it  would  rather  that  there  were  not  any  commandment, 
if  to  do,  it  is  not  led  by  love,  but  by  fear  constrained.  Do 
not  steal  ;  fear  hell':  he  would  rather  that  there  were  no'Grehen- 
hell,  into  which  he  should  be  cast.  When  beginneth  a 
man  to  love  righteousness,  but  when  he  had  rather  that 
there  were  no  stealing,  even  though  there  were  no  hell 
into  which  thieves  should  be  cast  ?  This  it  is,  to  love 
righteousness. 

7,  And  what  is  righteousness  herself  like  ?  Who  painteth 
her?  What  beauty  hath  the  Wisdom  of  God?  Through 
her  are  all  things  beautiful,  that  are  pleasant  to  the  eyes: 
her  to  see,  her  to  embrace,  our  hearts  must  be  cleansed, 
her  lovers  we  profess  ourselves;  herself  so  dresseth^  us  that"'^""'- 

,        1.      ■,        -  1  All  ponit. 

we  may  not  be  displeasmg  to  iier.  And  when  men  reprove 
us  for  those  things,  whereby  we  please  her  whom  we  love, 
how  is  it  that  we  so  little  regard  our  reprovers,  how  is  it  we 
so  despise  them,  and  altogether  care  nothing  for  them? 
Women's  lovers,  loose  and  worthy  of  conden]nation,  when 
their  mistresses  dress  them  alter  their  own  fancy,  if  they 
can  but  please  them,  care  not  for  those  whom  they 
displease,  thinking  it  sufficient  for  them  that  they  please 
their  eyes,  whom  they  court:  and  grave   men   they  mostly 


316  Please  Him  Who  is  worthy  of  love.   New  song  for  New  Men. 

Psalm  displease,  nay,  grave  men  they  always  displease,  and  by 
Exp.Ii.  better  judgment  are  blamed.  Thou  art  not  well  shorn,  saith 
a  grave  man  to  a  wanton  youth,  it  becometh  thee  not  to  go 
with  such-like  curls.  He  knoweth,  however,  that  a  certain 
person  is  pleased  with  those  curls:  he  hateth  thee  that  with 
true  judgment  blamest,  and  keepeth  in  himself  that  which 
pleaseth  his  perverse  will.  He  thinketh  thee  his  enemy, 
»al.' be- because  thou  wouldest  take  away '^  his  disgrace.  He  flieth 
('(^"g^t^jj/ thy  eyes,  and  altogether  careth  not  by  what  rule  of  righteous- 
ness he  be  blamed.  If  therefore  these  regard  not  their 
reprovers  in  truth,  that  they  may  be  handsome  in  falsehood; 
ought  we,  in  those  things  whereby  we  please  the  Wisdom 
of  God,  ought  we  to  regard  unrighteous  mockers,  having  no 
eyes  wherewith  they  may  see  What  we  love  ?  These  things 
considering,  all  ye  upright  in  heart.  Praise  the  Lord  with 
harp;  sing  unto  Him  with  a  psaltery  often  strings. 

8.  Ver.  3.  Sing  unto  Him  a  new  song.  Put  off  oldness  : 
ye  know  the  new  song.  A  new  man,  a  New  Testament, 
a  new  song.  A  new  song  belongeth  not  to  men  that  are 
old:  none  learn  that  but  new  men,  renewed  through  Grace 
from  oldness,  and  belonging  now  to  the  New  Testament, 
which  is  the  kingdom  of  Heaven.  For  that  sigheth  all  our 
love,  and  singeth  a  new  song.  A  new  song  let  it  sing,  not 
with  the  tongue,  but  with  the  life.  Siiig  unto  Him  a  new 
song:  sing  skilfully  unto  Him.  Every  man  asketh  how  he 
should  sing  unto  God.  Sing  unto  Him,  but  sing  not  un- 
skilfully. He  would  not  that  His  Ears  be  offended.  Sing 
skilfully,  Brother.  If,  in  the  audience  of  any  good  musician, 
when  it  is  said  to  thee,  Sing,  to  please  such  an  one,  without 
some  knowledge  of  the  musical  art,  thou  fearest  to  sing,  lest 
thou  shouldest  displease  a  master  of  the  art,  because,  what 
an  unskilful  person  fiudeth  not  amiss  in  thee,  a  master 
blameth  :  who  can  undertake  to  sing  skilfull}'^  before  God,  so 
judging  of  the  singer,  so  examining  every  part,  so  exactly 
hearing.''  How  canst  thou  shew  so  nice  a  skill  in  singing, 
as  in  nothing  to  displease  Ears  so  perfect  ?  Behold,  he  giveth 
as  it  were  the  tune  of  thy  song;  seek  not  words  as  if  thou 
couldest  explain  whereby  God  is  pleased.  Sing  with  jubila- 
tion: for  this  is  to  sing  skilfully  unto  God,  to  .sing  with 
jubilation.      What   is  it    to   sing   with  jubilation  ?     To   be 


Joy  beyond  words.     IVork  of  Faitli.    God ^  how  Faithful.  317 

unable  to  understand,   to  express   in  words,  what   is    sung  Ver. 

in  the  heart.     For  singers,  either  in  the  harvest,  or  in  the '■ — 

vineyard,  or  in  any  other  busy  work,  after  they  have  begun 
in  the  words  of  their  hymns  to  exult  and  rejoice,  being 
as  it  were  filled  with  so  great  joy,  that  they  cannot  express 
it  in  words,  then  turn  from  actual  words,  and  ]iroceed  to 
sounds  of  jubilation.  The  jubilee  is  a  sound  signifying  that 
the  heart  laboureth  with  that  which  it  cannot  utter.  And 
whom  beseemeth  that  jubilation,  but  the  Ineffable  God? 
For  He  is  Ineffable,  Whom  thou  canst  not  speak;  and  if 
thou  canst  not  speak  Him,  and  oughtest  not  to  keep  Him 
silent,  what  remaineth  to  thee  but  jubilation;  thai  the  heart 
may  rejoice  without  words,  and  the  boundless  extent  of  joy 
may  have  no  limits  of  syllables?  Sing  skilfully  unto  Him 
with  jubilation. 

9.  Ver.  4.  For  the    Word  of  the  Lord  is  right,  mid  all 
His  works  are  done  in  faith.     In  that  even  wherein  He  dis- 
jjleaseth  the  not  right.  He  is  right.     And  all  His  works  are^^"^-  ^' 
done  in  faith.     Let  thy  works  be  done  in  faith,  for  The  just  Yl^'o.i, 
shall  live  by  faith;  and  Faith  worketh  by  love.     Let  thyQai,  5^ 
works  be  done  in  faith,  because  by  trusting  in  God  thou  art^- 
rendered  faithful.     How  can  the  works  of  God  be  done  in 
faith,  as  though   God  also  should  live  by  faith  ?     We  find 
God  also  called  faithful,  and  that  not  in  our  own  words:  hear 
an  Apostle ;   God,  saith  He,  is  faithful,  Who  will  not  suffer  \  Cor. 
you  to  be  tempted  above  that  ye  are  able,  but  will  with  the     ' 
temptation  also  make  a  way  to  escape,  that  ye  may  ho  able 
to  bear  it.     Thus  ye  have  heard  God  called  faithful,  hear  it 
also  in  another  place.      //'  we  suffer,   we  shall  also  reign  2  Tim. 

*  2  12  13 

with  Him :  if  i':e  deny  Him,  He  also  loill  deny  us :  If  we  '  ' 
believe  not,  yet  He  abideth  Faithful :  He  cannot  deny  Him- 
self We  have  then  a  Faithful  God  also:  but  let  us  well  dis- 
tinguish Faithful  God  from  faithful  man.  Man  is  faithful 
when  he  trusteth  in  God  promising:  God  is  Faithful  because 
He  perfoi-meth  what  He  promised  to  man.  Let  us  hold  Him 
a  Debtor  most  Faithful,  since  we  hold  Him  a  Promiser  most 
Merciful.  For  neither  have  we  lent  unto  Him  any  loan,  that 
we  should  hold  Him  a  debtor;  since  from  Him  we  have 
whatever  we  offer  unto  Him,  and  from  Him  cometh  whatever 
good  there  is  in  us.  All  the  good  things,  in  which  we^^^^^j^^ 
rejoice,  are  from  Him.     For  who  hath  known  the  Blind  of  34— 3G. 


318  God  owes  hy  Promise.      Times  of  Mercy  and  Judgment. 

Psalm  the  Lord?  or  who  hath  been  His  counsellor?  or  who  hath 
^xv.li.fi'^^t  given  to  Him,  and  it  shall  be  recompensed  unto  him 
again  f  For  of  Him,  and  through  Him,  and  to  Him  are  all 
things.  We  then  have  given  nothing  to  Him,  and  yet  we 
hold  Him  a  debtor.  Wherefore  a  debtor  ?  Because  He  is 
a  Promise!".  We  say  not  unto  God,  Lord,  render  what  Thou 
hast  received;  but,  Render  what  Thou  hast  promised.  For 
the  Word  of  the  Lord  is  right.  What  is.  The  Word  of  the 
Lord  is  right?  He  deceiveth  thee  not:  do  not  thou  deceive 
Him,  rather  do  not  thou  deceive  thyself;  for  who  can  deceive 
P*-  27,  the  Omniscient?  V>u.t  iniquity  Itath  lied  unto  itself.  For  the 
Word  of  the  Lord  is  right,  and  all  His  toorks  are  done  iii 
faith. 

10.  Ver.  5.  He  loveth  Mercy  and  Judgment.  Do  thou 
the  same,  because  He  doth.  Observe  ye  both  Mercy  and 
Judgment.  The  time  of  Mercy  is  now,  the  time  of  Judg- 
ment shall  be  hereafter.  Whence  is  it  now  the  time  of 
Mercy  ?  He  calleth  those  but  now  averted,  He  forgiveth 
sin  to  them  converted  :  He  is  patient  with  sinners,  until  they 
be  converted:  when  they  are  converted,  He  forgetteth  things 
past,  He  promiseth  things  to  come:  He  exhorteth  the  sloth- 
ful, consoleth  the  afflicted,  teacheth  the  studious,  assisteth 
the  fighting:  He  deserteth  none  labouring  and  crying  unto 
Himself.  He  giveth  that  wherewith  sacrifice  may  be  done 
unto  Himself;  He  bestoweth  that  wheremth  He  may  be  recon- 
ciled. Let  not  the  great  time  of  Mercy  pass.  Brethren,  let  it  not 
pass  away  from  us.  There  will  come  a  judgment,  and  then 
also  there   will  be  repentance,  but  then  without  fruit,  then 

Wisd.5, //^gy  repenting  and  groaning  for  anguish  of  spirit,  shall  say 
within  themselves,  (is  it  not  written  in  the  book  of  Wisdom.'') 
What  liath  piride  profited  us?  or  what  good  hath  riches  with 
our  vauntiiig  brought  us  ?  All  these  things  are  passed  away 
like  a  shadow.  Let  us  now  say,  All  these  things  are  passing 
away  like  a  shadow.  Let  us  now  say  to  our  profit,  They  are 
passing  away  ;  lest  then  we  say  without  avail.  They  are 
passed  away.  This  tlien  is  the  time  of  Mercy,  there  will 
come  also  the  time  of  Judgment. 

11.  But  think  not.  Brethren,  that  these  two  can  in  any- 
wise be  separated,  the  one  from  the  other,  in  God.  They  do 
indeed  seem  somewhat  contrary  to  each  other  ;  as  if  one  who 
is  Merciful  could  not  observe  Judgment ;  and  one  who  is 


God  keeps  both.     Hoio  man  may  do  the  like,  319  * 

tenacious   of  Judgment,  wonld  forget  Mercy.     But  God  is  Vkb. 

Omnipotent;  neither  in  Mercy  loseth  He  Judgment,  nor  in '- — 

Judgment,  Mercy.     For  He  hatli  compassion.  He  considereth 
His  On'n  Image,  our  frailty,  our  wandering,  our  blindness, 
and  He  calleth  ;  and  to  those  converted  unto  Him  He  for- 
giveth  sins,  to  the   unconverted  He  forgiveth   not.     Is  He 
Mei-ciful  to  the  unrighteous .''     Has  He  therefore  lost  Judg- 
ment, or  ought  He  not  to  judge  between  the  converted  and 
the  unconverted  ?     Seemethit  just  to  you,  that  the  converted 
and    the    unconverted    be   treated   equally;    that  the    same 
regard  be  paid  to  one  confessing  and  one  lying,  to  the  humble 
and  the  proud  ?     Therefore  hath  He  Judgment,  yea  even  in 
Mercy.  Again,  in  The  Judgment  will  He  have  Mercy,  namely, 
upon  those  unto  whom  He  shall  say,  I  was  an  hungered,  and }l^^-'^5j 
ye  gave  Me  meat.     For  in  a  certain  Apostolic  Epistle  it  is 
said.  For  he  shall  have  Judgment  without  3Iercy,  that  hath-^^'^^^ 
shewed  no  Blercy.     Blessed   (saith  He)   are  the  tnercifid :  Matt.  5, 
/or  they  shall  obtain  Mercy.     Therefore  in  The  Judgment '^' 
shall  there  be  also  Mercy,  but  not  without  Judgment.     For 
if  not  every  one,  but  he  shall  have  Mercy,  who  hath  before 
shewn  Mercy;  even  Mercy  itself  will  be  just,  because  it  will 
not  be  indiscriminate.     Mercy  it  surely  is,  that  sins  should  Luke  6, 
be  forgiven,  Mercy  it  is,  that  life  eternal  should  be  bestowed; 
see  then  also  Judgment,  Forgive,  and  ye  shall  be  forgiven  ; 
give,  and  it  shall  be  given  unto  you.     Surely  this.  It  shall  6eMatt.6, 
given  unto  you,  and,  ye  shall  be  forgiven,  is  Mercy;  but  if 
Judgment  had  departed  therefrom,  He  would  not  say,  ?Fi7AMatt.7, 
tvhat  measure  ye  mete,  it  shall  he  measured  to  you  again. 

12.  Thou  hast  heard  how  God  sheweth  Mercy  and  Judg- 
ment, do  thou  also  shew  Mercy  and  Judgment.  Do  these 
things  perhaps  belong  unto  God ;  do  they  not  belong  unto 
man  .''  If  they  belonged  not  unto  man,  the  Lord  would  not 
have  said  to  the  Pharisees,  Ye  have  omitted  the  tveightier^l^^.'^s, 
matters  of  the  Law,  Judgment  and  Mercy.  Therefore  unto  " 
Thee  belong  Mercy  and  Judgment.  Think  not  that  Mercy 
belongeth  unto  thee,  but  Judgment  belongeth  not  unto  thee. 
It  may  be  thou  hearest  a  cause  between  two,  of  whom  one  is 
rich,  and  the  other  poor;  and  it  may  happen  that  the  poor 
man  hath  a  bad,  the  rich  a  good  cause.  Now  if  thou  art  not 
instructed  in  the  Kingdom  of  God,  thou  seemest  to  thyself 
to  do  well,  if,  as  pitying  the  poor  man,  thou  hide  and  conceal 


3^0  No  mercy  in  favouring  the  poor  against  justice. 

Psalm  his  iniquity,  and  strive  to  justify  him,  so  that  lie  may  seem 
Exp.il. to  have  a  good  cause;  and  if  thou  shouldest  be  blamed 
because  thou  hast  judged  ill,  thou  ansvverest  as  concerning 
Mercy,  It  is  true,  and  I  too  know  it ;  but  he  was  poor,  Mercy 
was  due  unto  him.  How  hast  thou  kept  Mercy,  and  lost 
Judgment?  And  how,  sayest  thou,  if  I  should  keep  Judg- 
ment should  I  not  lose  Mercy  ?  Should  I  pronounce 
against  a  poor  man,  who  had  not  wherewithal  to  pay,  or  if 
he  had,  could  not,  after  that  he  had  paid,  find  wherewithal  to 
Ex.  23,  liye  ?  Thy  God  saith  unto  thee,  Neither  shalt  thou  coun- 
tenance a  poor  man  in  his  cause.  It  is  an  easy  thing  that 
we  should  be  warned  not  to  accept  the  person  of  the  rich  ; 
this  every  man  knoweth,  and  would  that  every  man  so  did. 
That  is  where  one  is  deceived ;  where  one  would  please  God, 
by  accepting  the  person  of  the  poor  in  judgment,  and  saying 
unto  God,  I  have  shewn  favour  unto  the  poor.  Nay,  but 
thou  shouldest  hold  fast  both,  even  both  Mercy  and  Judg- 
ment. First,  what  sort  of  mercy  hast  thou  shewed  towards 
him,  whose  iniquity  thou  hast  favoured?  Lo, his  purse  thou 
hast  spared,  his  heart  thou  hast  wounded  :  that  j^oor  man 
hath  remained  in  his  iniquity,  and  is  so  much  the  more  in 
iniquity,  as  he  hath  seen  thee,  as  if  a  righteous  man,  favour  his 
iniquity.  From  thee  hath  he  departed,  unjustly  succoured  ; 
by  God  he  remaineth  justly  to  be  condemned.  What  sort  of 
mercy  hast  thou  shewn  to  him,  whom  thou  hast  made  un- 
righteous ?  Lo,  thou  art  found  more  cruel  than  merciful. 
What  then,  sayest  thou,  should  I  do  ?  Thou  shouldest 
judge  first  according  to  the  cause.  Thou  shouldest  con- 
vict the  poor,  prevail  on  the  rich  man.  There  is  one  time 
for  judgment,  another  for  supplication.  When  tlie  rich  man 
saw  that  thou  hadst  held  justice,  hadst  not  lifted  up  the  head 
of  the  wicked  because  he  was  poor,  but  according  to  the 
merits  of  his  sin  hadst  justly  punished  him  ;  would  not  he 
be  prevailed  on  to  mercy  at  thy  supplication,  who  had  been 
made  glad  by  thy  judgment  ?  My  Brethren,  though  there 
remaineth  indeed  more  of  the  Psalm,  yet  must  we  now 
spare  our  strength,  both  of  mind  and  body,  by  reason  of  the 
variety  of  hearers:  for  also  when  we  are  taking  food  from  the 
same  wheat,  many  new  tastes  as  it  were  are  made  for  us,  so 
as  to  do  away  loathing:  may  this  suflice  you. 


God  is  faithful  both  in  Mercy  and  in  Justice.  321 


DISCOURSE  THE  SECOND. 


0)1  the  Second  Part  of  the  Psalm. 

1.  Both  in  preaching  and  hearing  the  Word  of  Truth  is  Ver. 
labour;  and  this  labour,  my  Brethren,  we  bear  with  patience,  Jn^ 
if  we  remember  the  Lord's  sentence,  and  our  condition.    For 
from  the  very  first  beginning  of  our  race  hath  man  heard, 

and  that  not  from  man  that  deceiveth,  nor  from  the  devil 
that  seduceth,  but  from  Truth  Itself  out  of  the  mouth  of  God, 
In  the  sweat  of  thy  face  shalt  thou  eat  thy  bread.  There- Gen.  3? 
fore  if  our  bread  is  the  Word  of  God,  let  us  sweat  in  hearing,  ^^• 
lest  we  die  in  fasting.  A  few  verses  of  the  first  part  of  this 
Psalm,  at  the  solemnity. of  the  vigil  lately  past",  were  handled : 
let  us  hear  what  remaineth. 

2.  Now  thus  begins  the  part  which  remaineth,  which  but 
now  we  sang,  (ver.  5.)  Tlie  earth  is  full  of  the  3Iercy  of  the 
Lord.  (Ver.  6.)  By  the  Word  of  the  Lord  ivere  the  Heavens 
made  firm.  For  it  is  the  same  thing,  By  the  voice  of  the 
Lord  were  the  Heavens  established.  He  had  said  above, 
Sing  skilfully  unto  Him  uith  Jubilation,  that  is,  Sing  inef- 
fably :  (ver.  4.)  For  tJte  Word  of  the  Lord  is  right,  and  all 
His  tvorks  are  in  faith.  He  promiseth  nothing  which  He 
payeth  not :  He  that  is  Faithful  is  made  a  debtor,  be  thou 
a  covetous  exacter.  Then  when  he  had  said,  All  His  works 
are  done  in  faith  ;  he  added  wherefore  :  (ver.  5.)  He  loveth 
Mercy  and  Judgment.  He  then.  Who  loveth  Mercy,  pitieth. 
But  He  Who  pitieth,  can  He  promise  and  not  give,  Who 
could  give  though  He  promised  not .''  Therefore  because  He 
lovetli  Mercy,  it  behovcth  Him  to  afford  that  which  He  pro- 
miseth :  and  because  He  loveth  Judgment,  it  behoveth  Him 
to  exact  what  He  gave.     Wherefore  said  the  liord  Himself 

to  a  certain  servant;    Wherefore  gacest  thou  not  the  money Luke\9, 
into  the  bank,  that  at   3Iy  coming  I  might  have  required'^^' 
Mine  own  ivith  usury  ?     Which  therefore  we  mention,  that 
we  may  understand  what  we  have  but  now  heard.     For  the 
same  Lord  saith  in  another  place,  in  the  Gospel,  /  judge  «o  John  8, 

15;  12, 

a  In  the  Church  of  St.  Cyprian.     Ben.    Seep.  311.  48. 

Y 


322      Mercy  freely  offered^  man  answerable  for  the  offer. 

Psalm  man :  the  Word  that  I  have  spoken,  the  same  shall  judge 
'E^v.ll.him  at  the  last  day.     Nor  let  him  excuse  himself,  who  will 
^n^   ^^^  hear  lest  haply  there  be  ought  which  may  be  required  of 
him.     For  that  very  thing  is  required  of  him,  that  he  would 
not  receive,  when  it  was   given.     For  it  is  one  thing  not 
to  be  able  to  receive,  another  not  to  be  willing;    there  is 
the    excuse    of    necessity,    here    the     guilt    of    wilfulness. 
Therefore   all   His   tvorks   are   done  in  faith :    He  loveth 
Mercy  and  Judgment.     Receive  ye  Mercy,  and  fear  Judg- 
ment; lest  He,  when  He  cometh  to  require  of  you,  so  require 
as  to  send  you  empty  away.     For  He  requireth  an  account; 
the    account   rendered,    He    giveth    Eternity.     Receive    ye 
therefore  Mercy.     Brethren ;  let  us  all  receive  it.     Let  none 
'male,   of  US  slumber  in  receiving,  lest  he  be  wakened  untimely*  to 
give  account.     Receive  ye  Mercy;   so  God  crieth  unto  us, 
as  in  time  of  famine  it  would  be  said.  Receive  corn.     Which 
when  thou   heardest   in  time  of  famine,  truly  by  the  very 
spur  of  necessity  goaded  thou  wouldest  run,  turning  thee 
this  way  and  that  way ;    thou  wouldest  ask  whence  thou 
couldest  receive  that  of  which  it  was  said.  Receive  yo  ;  and 
when  thou  hadst  found,  how  wouldest  thou  contain  thyself.'' 
what  delay  wouldest  thou  interpose  ?     So  even  now  it  is  said. 
Receive  ye  Mercy,   for  He  loveth   Mercy  and  Judgment. 
When  thou  hast   received,  use    it  well,  that  thou   mayest 
give  a  good  account,  when  His  Judgment  cometh.  Who  now 
sheweth  unto  thee  Mercy  beforehand  in  this  famine. 

3.  I  would  not  then  that  thou  shouldest  say  unto  me, 
Whence  receive  I }  Whither  go  I  ?  Remember  what  Thou 
hast  sung,  The  earth  is  full  of  the  Mercy  of  the  Lord. 
Where  is  not  the  Gospel  now  preached }  Wliere  is  the 
Word  of  the  Lord  silent }  Where  doth  Salvation  not  work  } 
It  needs  but  that  thou  be  willing  to  receive :  the  barns  are 
full.  This  very  fulness  and  abundance  waited  not  for  thee 
coming,  but  unto  thee  sleeping  came  of  themselves.  It  was 
not  said,  Let  the  nations  arise,  and  come  into  one  place, 
but  the  same  were  preached  unto  the  nations  where  they 
were,  that  thenceforward  the  prophecy  might  be  fulfilled 

Zeph.  2  which  saith.  And  men  shall  ivorship  Him,  every  one  from  his 
1  •         place. 

4.  The  earth  is  full  of  the  Mercy  of  the  Lord.     What  of 


The  Heavens  made  firm  by  the  Son  and  by  the  Spirit.    323 

the  Heavens  ?  Hear  what  of  the  Heavens,  For  they  want  "^eR" 
not  Mercy,  where  is  no  misery.  On  earth  aboundeth  the  — '— 
misery  of  man,  more  aboundeth  the  mercy  of  the  Lord. 
With  the  misery  of  man  the  earth  is  full,  and  with  the  Mercy 
of  the  Lord  the  earth  is  full.  The  Heavens,  then,  in  which 
is  no  misery,  because  they  want  not  mercy,  do  they  not  want 
the  Lord }  All  things  want  the  Lord,  both  the  miserable? 
and  the  happy.  Without  Him  is  not  the  miserable  man 
lifted  up,  without  Him  is  not  the  happy  governed.  There- 
fore, lest  haply  thou  shouldest  ask  concerning  the  Heavens, 
when  thou  hast  heard,  The  earth  is  full  of  the  Mercy  of  the 
Lord,  hear  how  the  Heavens  also  want  the  Lord,  (ver.  6.) 
By  the  Word  of  the  Lord  were  the  Heavens  made  firm  ;  for 
neither  of  themselves  were  the  Heavens  a  support  unto  them- 
selves, nor  did  they  of  themselves  bestow  on  themselves  their 
own  firmness.  By  tlie  word  of  the  Lord  were  the  Heavens 
made  firm ^  and  all  the  strenyth^  of  them  by  the  Breath  of 
His  Mouth.  It  was  not  that  They  had  somewhat  from 
themselves,  and  received  as  it  were  a  supplement  from  the 
Lord.  For  by  the  Breath  of  His  Mouth,  was  made  not  a 
part,  but  all  the  strength  of  them. 

5.  See  now,  my  Brethren,  the  works  of  the  Son  and  of 
the  Holy  Spirit  are  the  same.  For  it  ought  not  to  be  negli- 
gently passed  over,  by  reason  of  certain  unrighteous  dis- 
cerners,  and  troublesome  confounders.  For  out  of  both 
Cometh  evil.  They  confound,  by  ill  discerning,  the  creature 
with  the  Creator ;  and  when  the  Spirit  of  God  is  the  Creator, 
reckon  Him  among  the  creatures.  Again  they  discern,  and 
yet  confound :  may  they  be  so  confounded  that  they  may  be 
converted.  Hear  now  how  the  work  of  the  Son  and  of  the 
Spirit  is  one.  The  Word  is  certainly  the  Son  of  God,  and 
the  Breath  of  His  Mouth  His  Holy  Spirit.  By  the  Word  of 
the  Lord  tcere  the  Heavens  made  firm.  But  what  is  it,  to 
be  made  firm,  but  to  have  a  sure  and  firm  strength  ?  And 
all  the  strength  of  them  hy  the  Breath  of  His  Mouth.  It 
might  have  been  said  thus,  "  By  the  Breath  of  His  Mouth 
were  the  Heavens  made  firm,  and.  By  the  Word  of  the  Lord, 
all  the  strength  of  them."  For  what  is  '  all  the  strength  of 
them,'  that  is,  *  were  made  firm?'     This  then  doth  the  Son 

^   Virtus,  elsewhere  power,  and  so  Iwsf. 

y2 


324  Spiritual  Heavens,  as  the  literal,  God's  \oork. 

Psalm  and  the  Holy  Spirit.     Is  it  without  the  Father  ?     Who  then 
Exp.il.  acteth  by  His  Word,  and  His  Spirit,  but  He  Whose  is  the 

Se^rm.  Word,  and  Whose  is  the  Spirit.  This  Trinity  then  is  One 
God.  Him  worshipped!  he  who  knovveth  how  to  worship, 
Him  hath  he  every  where  who  hath  converted  himself.  For 
He  is  not  sought  by  them  that  are  averted  from  Him ;  but 
averted.  Himself  calleth  them,  that  converted  He  may  fill 
them. 

6.  Now,  my  Brethren,  excepting  those  superior  Heavens, 
unknown  to  us  on  earth,  labouring  and  seeking  after  them 
as  we  may  by  human  conjectures;  excepting  then  those 
Heavens,  concerning  which,  how  they  be  one  above  another, 
and  how  many  they  be,  or  in  what  manner  they  be  distin- 
guished, with  what  inhabitants  they  be  filled,  with  what 
order  they  be  ruled,  how  therein  one  hymn  unfailing  chanted 
in  concert  by  all  glorifieth  God,  it  is  much  for  us  to  find  out, 
yet  do  we  toil  to  arrive  thither.  For  there  is  our  coiuitry,. 
which  perhaps  through  our  long  travel  we  have  forgotten. 

Ps.  120,  For  our  voice  is  in  that  Psahn,  Woe  is  me,  that  my  travel  is 
prolonf/ed.  Concerning  those  Heavens  then  it  is  both  for 
me  difficult,  if  not  impossible,  to  discourse,  and  for  you  to 
understand.  Whoever  in  these  things  in  understanding  pre- 
venteth  me,  let  him  enjoy  that  whither  he  hath  first  arrived, 
and  pray  for  me  that  I  may  follow.  Meanwhile,  excepting 
those  Heavens,  I  have  whereon  now  to  discourse,  as  best  I 
may,  those  Heavens  that  are  the  nearest  to  us,  the  sacred 
Apostles  of  God,  the  preachers  of  the  Word  of  Truth;  by 
which  Heavens  we  are  watered,  that  so  through  the  whole 
world  the  wheat  of  the  Church  may  spring  up  ;  although 
with  the  tares  now  drinking  one  common  rain,  but  not  to 
have  one  common  garner. 

7.  When  then  it  had  been  said,  TJie  earth  is  full  of  the 
Mercy  of  the  Lord;  as  if  thou  hadst  asked.  Whence  is  the 
earth  made  full  of  the  Mercy  of  the  Lord }  First  were  the 
Heavens  sent  to  scatter  the  Mercy  of  the  Lord  over  the  earth, 
and  that  too  over  the  whole  earth.    For  see  what  is  elsewhere 

Ps.  19,  said  concerning  the  Heavens  themselves,  The  Heavens  declare 

~  '     the  glory  of  God,  and  the  Firmament  sheweth  His  handy-work. 

What  are  the  Heavens,  that  is  the  Firmament,  Day  nnto  day 

uttereth  speech,  and  night  unto  night  sheiveth  knowledge. 


Theiji  the  Apostles,  Jilled  Earth  tcith  tidings  of  Mercy.    325 

There  is  no   cessation,  no   silence.     But  where  have  they  Vf.r. 

preached,  and  how  far  have  they  ]:)reached  ?    There  is  no  speech '- — 

7ior  language,  where  their  voice  is  not  heard,  but  this  relateth 
to  that,  that  they  spake  in  the  tongues  of  all  men  in  one  place.  Acts  2, 
Speaking  in  the  tongues  of  all  men,  they  fulfilled  that  which 
was  said.  There  is  no  speech  nor  language  where  their  voice 
is  not  heard.  But  I  ask,  that  same  voice  in  the  tongues  of 
all  men,  how  far  hath  it  reached  ?  what  places  hath  it  filled  ? 
Hear  then  what  follows,  Their  sound  is  gone  out  through  all 
the  earth,  and  their  tcords  to  the  end  of  the  icorld.  Of 
whom  but  of  those" Heavens  that  declare  the  glory  of  God? 
If  then  their  sound  hath  gone  out  into  all  the  earth,  and 
their  words  to  the  end  of  the  world,  what  they  have  preached 
to  us  let  Him  declare  Who  sent  them.  He  declareth  plainly, 
faithfully  He  declareth :  because  even  before  they  came  to 
pass  He  predicted  that  they  w^ould  be,  He,  all  Whose  works 
are  in  faith.  For  He  rose  again  from  the  dead,  and  after 
handling  of  his  limbs,  being  recognised  of  His  disciples.  He 
said,  It  behoved  Christ  to  suffer,  and  to  rise  again  the  third  ^^^^^'^■^7 

...  46. 

day:  and  that  repentance  and  remission  0/ sins  should  be 
preached  in  His  name.  Whence,  and  how  far  ?  Among  all 
nations,  (saith  He,)  beginning  at  Jerusalem.  But  what  Mercy 
do  we  all  expect,  my  Brethren,  more  abundant  from  the 
Lord,  than  that  our  sins  be  forgiven .?  Since  then  that  is  the 
great  Mercy  of  the  Lord,  the  remission  of  sins,  this  remission 
of  sins  also  hath  the  Lord  predicted  should  be  preached 
among  all  nations.  The  earth  is  full  of  the  Mercy  of  the 
Lord.  Wherewith  is  the  earth  full  ?  With  the  Mercy  of  the 
Lord  ?  Wherefore  ?  Because  every  where  God  forgiveth 
sins,  because  He  hath  sent  the  Heavens  to  water  the  earth. 

8.  And  how  dared  those  same  Heavens  to  go  with  con- 
fidence, of  weak  men  to  be  made  Heavens,  except  that  by 
the  Word  of  the  Lord  were  the  Heavens  made  firm.  Whence 
could  sheep  among  wolves  have  such  strength,  except  that 
by  the  Breath  of  His  3Iouth  were  all  the  strength  of  them. 
Behold,  saith  He,  /  send  you  forth  as  sheep  in  the  midst  o/"Mat,io, 
wolves.  O  Lord  most  merciful !  Surely  Thou  dost  this,  that 
the  earth  may  be  flill  of  Thy  Mercy.  If  then  Thou  art  so 
Merciful,  as  to  fill  the  earth  with  Thy  Mercy;  see  whom 
Thou  sendest,  see  whither  Thou  sendest.     Whither,  I  say. 


326    Sheep  in  the  midst  of  wolves  victorious  through  Mercy. 

Psalm  Thou  sendest,  and  whom  Thou  sendest.  Sheep  into  the 
Exp.ii.ii^iflst  of  wolves.  If  one  wolf  be  sent  into  the  midst  of  innu- 
Serm.  merable  sheep,  who  resisteth  him  ?     What  doth  he  not  over- 

— -  throw,  unless  it  happen  that  he  is  soon  satisfied  ?     For  he 

could  devour  all.  Sendest  Thou  the  weak  among  the  savage? 
I  send  them,  saith  He,  because  they  arc  become  Heavens  to 
water  the  earth.  Whence  can  weak  men  be  Heavens.  But 
all  the  strength  of  them  hy  the  Breath  of  His  Mouth.  Be- 
hold the  wolves  shall  take  you,  and  deliver,  and  give  you  up 
to  powers  for  My  Name's  sake.  Now  arm  ye  youi'selves. 
Mat.  10,  With  your  own  strength  ?  Far  be  it.  Take  no  thought  how 
19-  20.  ^^,  ^^jjifii  yg  sjiail  speak :  for  it  is  not  ye  that  speak,  hut  the 
Spirit  of  your  Father  which  speaketh  in  you.  For  all  the 
strength  of  them  hy  the  Breath  of  His  Mouth. 

9.    These  things   were  done.     The  Apostles  were  sent ; 
they  endured  pressui'es.     Do  we  now  bear  as  great  to  hear 
this  Word,  as  they  to  sow  it?     No.     Will  then.  Brethren, 
our  labour  be  unfruitful  ?     No.     I  see  your  thronging  toge- 
2  Tim.  ther,  but  ye  also  see  my  sweat.     If  ive  suffer,  we  shall  also 
'     '    reign  with   Him.     Behold  those  things  are  come  to  pass. 
From  those  sheep  sent  into  the  midst  of  wolves,  we  cele- 
brate  also  the  Martyrs'  memories.     This  very  place,  when 
'St. Cy-the  body  of  a  blessed  'Martyr  was  smitten,  was  then  full  of 
prian.     yyolves.     So  many  wolves  were  overcome  by  one  sheep  cap- 
Pref.      tured,  and  the  place  was  filled  with  sheep  by  one  sheep  slain. 
j^g!^_     Then  raged  the  sea  with  great  waves  of  persecutors.     Into  a 
tises.      (Jiy  land  and  thirsty  went  the  Heaven  of  God.     But  now, 
through   those  things  which   they  suffered,  who  broke  the 
enemy's  line,  is  the  Name  of  Christ  glorified.    Walking  over 
the  heads  of  swelling  waters,  it  hath  occupied  even  powers 
themselves.     And  because  those  things  are  come  to   pass, 
they  also  who  now  see,  not  yet  believing,  our  conventicles, 
our  celebrations,  our  solemnities,  the  praises  now  openly, 
now  publicly  oifered  to  our  God;  think  ye  that  they  grieve 
not,  think  ye  that  they  do  not  rave  ?     But  now  is  fulfilled 
Ps.  112,  that  which  is  written  of  them,  The  wicked  shall  see  it,  and 
shall  he  enraged.     What  then,  though  he  be  enraged.     Fear 
not  the   wolf,   O   sheep.     Fear  not  now   their  threats  and 
raving.      He    is    enraged,  but   what   followeth  ?      He  shall 
gnash  nith  his  teeth,  and  melt  away. 


Bitterness  of  luicked  confined.    The  Righteous  still  tried.     327 

10.  Because  then  tlie  salt  sea- water,  which  hath  remained,   Ver. 
dares  not  now  to  rage   against  Christians,  but  grinds*  to-   '^' 


itself  a  secret  murmur,  and  within  the  mortal  skin  roars  the  aUugit. 
confined  saltness;  see  what  follows,  (ver.  7.)  He  gaihereth 
the  tvaters  of  the  sea  together  as  into  a  bottle.     Since  then 
before,  the  sea  having  its  waves  free  raged,  but  now  being 
confined   within  mortal  breasts  is  bitter.  He,  who  in  those 
Saints  was  victorious,  who  then  set  bounds  to  the  sea,  He 
hath  caused  that  its  waves  returning  into  themselves  should 
be  abated.     He  hath  gathered  as  into  a  bottle  the  waters  of 
the  sea:  the  mortal  skin  covereth  bitter  thought.     For  fear- 
ing for  their  own  skin,  men  keep  within,  that  which  they 
dare  not  to  utter.     For  their  bitterness  is   the  same :  they 
hate  as  much,  they  detest  as  much.     But  what  then  raged 
openly,   now  rageth   secretly.     What  else  can  T  say,  than 
that  which  is  spoken.  He  shall  gnash  uith  his  teeth  and 
melt  awag?    Let  the  Church   then  go  on,  let  it  walk  for- 
ward.    The  way  is  made,  our  highway  is  paved  for  us  by  the 
Emperor.     Let  us  be  fervent  in  our  journeys  of  good  work, 
for  this  it  is  for  us  to  walk  on.     And  if  ever  arise  pressures  of 
temptations,  whence  we  expected  them  not,  the  waters  of  the 
sea  being  now  gathered   together  as  into  a   bottle,  let   us 
understand  that  the  Lord  doth  this  for  discipline,  that  He 
may  shake  out  of  us  too  confident  a  security  in  temporal 
things,  and  direct  us  to  His  kingdom  with  composed  desire. 
Which  desire  by  tribulations  buffeting  on  this  side  and  on 
that  is  lengthened  out,  so   that  we  become  tuneful  to  the 
Ears  of  the  Lord  like   ductile  trumpets.     For  this  also  is 
said  in  the  Psalms,  that  we  should  praise  God  on  ductile  Ps.98,6. 
triunpets.     A  ductile  trumpet  is  enlarged  by  the  hammer,  so 
the  Christian  heart  by  the  blows   of  pressures  is  enlarged 
towards  God. 

IL  Let  us  remember  then,  Brethren,  now  at  this  time,  in 
which  the  water  of  the  sea  has  been  gathered  as  into  a 
bottle,  that  there  is  not  wanting  to  God,  whence  He  may 
bring  forth  somewhat,  wherewith  to  amend  us,  when  we 
have  need  of  amendment.  For  therefore  it  follows.  He  lageth 
up  the  deep  in  storehouses.  The  secrets  of  God  he  calleth 
God's  storehouses.  He  knoweth  the  hearts  of  all,  what  to 
bring  forth  at  any   time,    whence   to  bring   it   forth,    what 


328    God  hath  in  store  means  of  correction.     Fear  Him  alone. 
PsAiM  power  to  bestow  upon  the  evil  over  the  good,  to  iudge  indeed 

XXXIII  •  .  <-'.)'-> 

Exp.ll.  the  evil,  but  to  instruct  the  good.     He  knovvelh  how  to  do 
Serm.  these  things,  Who  layeth  up  the  deep  in  storehouses.     Let 

that  then  come  to  pass  which  followeth,  (ver.  8.)   Let  all  the 

earth  fear  the  Lord.  Let  not  proud  rejoicing  glory  with 
rash  exultation,  saying,  Now  is  the  water  of  the  sea  gathered 
together  as  into  a  bottle;  who  can  do  any  thing  to  me? 
Who  will  dare  to  hurt  me?  Knowest  thou  not  that  He 
hath  laid  up  the  deep  in  storehouses ;  knowest  thou  not 
whence  He  bringeth  forth  what  is  needful  to  scourge  thee, 
Who  is  thy  Father?  He  indeed  for  thy  discipline  keepeth 
the  treasures  of  the  deep,  wherewith  He  may  instruct  thee 
unto  the  treasures  of  the  Heavens.  Therefore  return  thou 
unto  fear,  who  wast  going  but  now  into  security.  Let  the 
earth  rejoice,  but  let  it  also  fear.  Let  it  rejoice  ;  Wherefore.'* 
Because  the  earth  is  full  of  .the  mercy  of  the  Lord.  Let  it 
fear;  Wherefore?  Because  He  hath  so  gathered  into  a 
bottle  the  waters  of  the  sea,  as  to  lay  up  the  deep  in  store- 
houses. In  it  then  come  these  things  to  pass,  both  of  which 
Ps.2,11.  elsewhere  are  briefly  spoken  of,  Serve  the  Lord  ivitli  fear, 
and  rejoice  with  trembling. 

12.  Let  all  the  earth  fear  the  Lord:  let  all  the  inha- 
bitants of  the  world  stand  in  awe  of  Him.  Let  them  not 
fear  another  instead  of  Him.  Of  Him  let  all  the  inha- 
bitants of  the  world  stand  in.  awe.  Doth  a  wild  beast  rage  ? 
Fear  God.  Doth  a  serpent  lie  in  wait?  Fear  God.  Doth 
man  hate  thee  ?  Fear  God.  Doth  the  devil  fight  against 
thee?  Fear  God.  For  the  whole  creation  is  under  Him 
Whom  thou  art  commanded  to  fear.  (Ver.  9.)  For  He 
spake,  and  tliey  were  made:  He  commanded^  and  they  were 
created.  This  followeth  in  the  Psalm.  For  when  he  had 
said,  Let  all  the  inhabitants  of  the  world  stand  in  awe  of 
Him,  lest  man  should  betake  himself  to  fearing  any  thing 
else,  and  being  averse  to  the  fear  of  God,  should  fear  some 
creature  instead  of  Him,  and  worship  that  which  was  made, 
leaving  Him  Who  made  it,  he  confirmed  us  in  the  fear  of 
God,  as  it  were  speaking  to  us,  and  addressing  us.  Why 
wilt  Thou  fear  aught  in  Heaven,  aught  in  earth,  aught  in  the 
sea  ?  He  spake,  and  they  were  made:  commanded,  and  they 
were  created.     When  He,  Who  spake,  and  they  were  made  ; 


The  enemy  has  no  powe?'  to  hurt  hut  at  God's  will.       329 

Who  commanded,  and  they  were  created;  when  He  bids,  Ver. 
they  move ;  when  He  bids,  they  rest.     The  malice  of  men  -^ — - 


can  have  the  desire  of  injuring  for  its  own;  but  the  power, 

if  He  giveth  not,  hath  it  not.     For  there  is  no  power  but  of  B.om.\3, 

God.     It  is  the  definitive  sentence  of  an  Apostle.     He  said  ' 

not,  There  is  no  desire   but  of  God;  for  there  is  an  evil 

desire   which   is  not  of  God:  but  because   that  evil   desire 

hurteth  none,  if  He  permit  not;    There  is  no  power,  saith  he, 

but  of  God.     Wherefore  God  as  Man  standing  before  a  man, 

said,    Tltou    couldest    hare    no  power    at    all   atjainst    Me,^^^^^^^ 

except  it  ivere  given  thee  from  above.     The  one  judged,  the 

other  taught:  when  He  was  being  judged.  He  taught;  that 

He  might  judge  those  whom  He  had  taught.      Thou  couldest 

have,  said  He,  no  power  at  all  against  Me,  except  it  were 

given  thee  from  above.     What  is  this  ?     Hath  man  only  no 

power,  except  when  he  hath  received  it  from  above?    What? 

Dared  even  the  devil  himself  to  take  one  sheep  from  holy 

Job,  without  first  saying,  Pw/ /o>7/i   Thine  Hand  now;  ihatJo^if^i- 

is,  Give  me  power?     He  was  willing;  but  He  suffered  not: 

when  He  permitted,  he  had  the  power.     Therefore  had  not 

he  the  power,  but  He  who  permitted  him.     Therefore  Job 

himself  also,   being   well   instructed,  said   not,  as    I    have 

already  often  observed  unto  you.  The  Lord  gave,  and  the 

devil  hath  taken  away,  but,  The  Lord  gave,  and  the  Lord^°\}\ 

•^  21.Vulg. 

hath  taken  a  wag:  ivhatsoever  the  Lord  pleased,  thai  did. 

He;  not  whatsoever  the  devil  pleased.  See  then,  my  Bre- 
thren, who  with  such  labour  eat  wholesome  and  useful 
bread,  see  that  ye  fear  not  any  one  but  the  Lord.  Beside 
Him,  that  Thou  fear  no  other.  Scripture  commandeth  thee. 
Therefore  let  all  the  earth  fear  the  Lord,  who  layeth  up  the 
depth  in  storehouses.  Of  Him  let  all  the  inhabitants  of  the 
world  stand  in  awe.  For  He  spake,  and  they  were  made; 
He  commanded,  and  theg  were  created. 

19.  But  now  have  evil  kings  ceased,  they  are  made  good  : 
they  too  have  believed ;  the  sign  of  Christ's  Cross  now  bear 
they  in  their  forehead,  a  sign  more  precious  than  any  jewel 
of  a  diadem:  they  who  raged,  are  destroyed.  But  who  hath 
done  this?  Haply  thou,  that  thou  niayest  extol  thyself? 
(Ver.  10.)    The  Lord  bringeth  the  counsel  of  the  Hen  then  to 


330    The  ChurdCs  Victory  is  of  God.     His  Counsels,  and  man's. 

Psalm  nouxfhl;  He  maketh  the  devices  of  the  people  of  none  effect; 
Exp.il.  «''^  reproveth  the  counsels  of  princes.  While  they  said, 
Serm.  Lgj  yg  away  with  iheui  from   off  the  earth,  the   Christian 

name  will  no  longer  be,  if  we  do  this:  tlms  be  they  slain, 

thus  tortured;  be  such  and  such  things  inflicted  on  them: 
these  things  were  said,  and  amid  these,  did  the  Church 
grow.  He  maketh  the  devices  of  the  people  of  none  effect, 
and  reproveth  the  counsels  of  princes. 

14.  Ver.  11.   The  Counsel  of  the  Lord  standeth  for  ever; 
the  Thoughts  of  His  Heart  to  all  generations.     It  is  a  repe- 
tition of  the  same   sentence.     What  before  he  called,   The 
Counsel,  that  he   calleth  afterwards,   The   T7i oughts  of  His 
Heart.     And  whereas  above  he  saith,  standeth  for  ever,  so 
aftei-wards  he  saith,  to  all  generations.     Repetition  is  con- 
firmation.    But  think  not,  Brethren,  because  he  said,   The 
Thoughts  of  His  Heart,  that  God  as  it  were  sitteth  down 
and  thinketh  what  He  should  do,  and  taketh  counsel  to  do 
any  thing,  or  not  to  do  any  thing.     To  thee,  O  Man,  belongs 
Ps.  147,  such   tardiness.     His    Word    runneth    very  sivifily.     When 
^^'        can  there  be  delay  of  thought,  in  that  Word,  Which  is  One, 
and  embraceth  all  things  ?    But  the  Thoughts  of  God  are 
spoken  of,  that  thou  mayest  understand ;  that  according  to 
what  is  in  thee,  thou  mayest  dare  to  lift  up  thy  heart  even 
to  words  suited  to  thine  infirmity :  because  the  thing  itself  is 
too  much  for  thee.      The    Thoughts  of  His  Heart   to  all 
generations.     What  are  the  Thoughts  of  His    Heart,  and 
what  is  the  counsel  of  the  Lord  which  standeth  for  ever  ? 
Ps.  2, 1.  Against  which  counsel.  Why  do  the  Heathen  rage,  and  the 
people  imagine  a  vain  thing?    Since,  The  Lord  maketlt,  the 
devices  of  the  people  of  none  effect,  and  reproveth  the  counsels 
of  princes.     How  then  standeth  for  ever  the  Counsel  of  the 
Lord,  except  it  be  concerning  us  whom  He  hath  first  fore- 
known and  predestined?     Who  taketh  away  the  Predestina- 
j;  lj  J    tion  of  God?    Before  the  creation  of  the  world  He  saw  us, 
4.  He  made  us.  He  healed  us.  He  sent  unto  us.  He  redeemed 

us:  this  His  counsel  standeth  for  ever,  these  His  Thoughts 
to  all  generations.  Then  raged  the  Heathen  openly  swelling 
and  roaring ;  now  let  them  melt  away  as  it  were  confined 
and  gathered  into  a  bottle:  they  had  free  boldness,  let  them 


All  seek  blessedness,  hut  some  in  things  beneath  them.      331 

now   have   fierce    and   bitter    thoughts.     When    can    they  Ver. 

destroy  that  which  He  hath  thought  of,  and  which  standeth '— 

for  ever  ? 

15.  But  what  is  this?  Blessed  is  the  nation.  Who  is 
there  that  hearing  this,  doth  not  rouse  himself?  For  all  love 
blessedness;  and  therein  are  men  perverse,  that  wicked  they 
woidd  be,  miserable  they  would  not:  and  though  misery  is 
the  inseparable  companion  of  wickedness,  they  perversely 
not  only  would  be  wicked,  and  would  not  be  miserable, 
which  is  impossible ;  but  therefore  would  they  be  wicked 
lest  they  be  miserable.  What  is  this  that  I  have  said, 
Therefore  would  they  be  wicked,  lest  they  be  miserable? 
Observe  this  now  in  all  men  who  do  evil,  they  ever  wish  to 
be  blessed.  One  stealeth:  dost  thou  ask.  Why?  From 
hunger :  from  necessity.  Therefore  lest  he  should  be 
miserable,  he  is  wicked;  and  therefore  is  he  the  more  mise- 
rable, because  he  is  wicked.  For  the  sake  then  of  driving 
away  misery,  and  of  acquiring  blessedness,  do  all  men 
whatever  either  of  good  or  evil  they  do.  Always  then  they 
wish  to  be  blessed:  whether  living  ill,  or  living  well,  they 
wish  to  be  blessed,  and  that  happeneth  not  to  all,  which  all 
wish  to  happen  to  them.  For  all  would  be  blessed,  but 
there  shall  not  any  be  except  they  who  will  be  righteous. 
And  lo,  some  one,  though  he  doth  evil,  would  be  blessed. 
Whereby?  By  money,  by  silver  and  gold,  by  estates,  by 
lands,  by  houses,  by  slaves,  by  the  pomp  of  the  world,  by 
honour  fleeting  and  perishable.  By  having  something 
would  men  be  blessed :  ask  then  what  thou  shouldest  have, 
that  thou  mayest  be  blessed.  For  when  thou  shalt  be 
blessed,  thou  wilt  surely  be  better,  than  when  thou  wast 
miserable.  But  it  cannot  be  that  any  thing  worse  than 
thyself  should  make  thee  better.  Thou  art  a  man;  worse 
than  thou  is  whatever  thou  covetest,  whereby  thou  desirest 
to  be  blessed.  Gold,  silver,  any  other  bodies,  which  thou 
gapest  to  acquire,  to  possess,  to  enjoy,  are  inferior  to  thee. 
Thou  art  better,  thou  art  worthier:  and  surely  thou 
wouldest  be  better  than  thou  art,  since  thou  wouldest  be 
blessed,  because  thou  art  miserable.  For  it  is  surely  better 
to  be  blessed  than  to  be  miserable.  Thou  wouldest  be 
better  than   thyself;  and   thou  seekcst,  thou  searchest  out, 


332    Blessedness  of  Man's  soul  is  in  God,  Who  is  above  it. 

Psalm  wherewith    thou    mavest    become    so,    tilings    worse    than 

xxxin.  . 

Ex p.ll! thyself.     Whatever  thou  hast  desired  on  earth,  is  worse  than 

^jj""  thou.      This   every   man    wisheth    for   his    friend,   thus   he 

adjureth  him,  So  may  est  thou  be  better,  So  may  we  see  thee 

belter,   So  let  us  rejoice  in  thee  being  belter.     What  one 

wisheth    for   his   friend,    this    he    would    also    for    himself. 

Accept  then  a  faithful   counsel.     Thou  wouldest  be  better 

than  thyself;  I  know  it,   we   all  know  it;  wp   all   wish   it: 

seek  then  what  is   better    than    thyself,  that  thereby   thou 

mayest  be  rendered  better  than  thyself. 

16.   Consider  now  the   Heavens    and   the   earth :  let  not 

beautiful  bodies  so  please  thee,  that  by  them  thou  wish  to 

lanimo. be  blessed.  In  the  soul'  is  what  thou  seekest.  For  thou 
wouldest  be  blessed :  enquire  thou  what  is  better  than  thy  soul 
itself.  For  since  there  are  two  things,  that  is,  soul  and  body, 
because  of  these  two  that  is  the  better,  which  is  called  the 
soul,  therefore  can  thy  body  be  made  better  by  the  better, 
because  the  body  is  subject  to  the  soul.  Thy  body  then  can 
be  made  better  by  thy  soul,  so  that  when  thy  soul  shall  be 
righteous,  thy  body  also  may  hereafter  be  immortal.  For 
through  the  illumination  of  the  soul,  the  body  merits  incor- 
ruption,  that  through  the  better  there  may  be  a  reparation 
of  the  woi'se.  If  then  thy  body's  good  be  thy  soul,  because 
it  is  better  than  thy  body;  when  thou  seekest  thine  own 
good,  seek  that  which  is  better  than  thy  soul.  But  what  is 
thy  soul?  Beware,  lest  haply,  despising  thy  soul,  and  think- 
ing that  it  is  something  vile  and  worthless,  thou  shouldest 
seek  things  more  vile,  wherewith  thy  soul  may  be  made 
blessed.     For  thy  soul  is  the  Image  of  God;  the  mind  of 

2  capit    xnan  containeth-  it.     It  received  it,  and  by  inclining  unto  sin 

disfigured  it.     The  Same  came  unto  it  as  the  reformer.  Who 

w-as  before   the   former   of  it.     For  by  the   Word  were   all 

*     things  made,  and  by  the  Word  was  this  Image  impressed. 

The    Word    Himself  came,   that   we    might   hear   from    an 

Rom. 12,  Apostle,  Be  ye  trans/Grmed  by  the  renewing  of  your  mind. 
Now  then  it  remaineth  that  thou  seek  what  is  better  than 
thy  soul.  What  shall  that  be,  I  pray  thee,  but  thy  God  ? 
Thou  findest  no  other  better  than  thy  soul ;  for  when  thy 
nature  shall  be  perfected,  it  will  be  equalled  with  the  Angels. 
Now   is  there   nothing    higher  save    the    Creator.     Lift    up 


God  the  only  satisfying  possession.     He  is  our  God.     333 

thyself  unto  Him,  despair  not,  say  not,  It  is  too  much  for  Ver. 
me.     Rather  it  is  too  much  for  thee  to  have,  it  may  be, '— 


gold,  which  thou  seekest.  Gold,  though  thou  wouldest, 
haply  thou  wilt  not  have ;  God,  when  thou  wouldest, 
thou  shalt  have  :  for  even  before  thou  wouldest,  He  came 
unto  thee ;  and  when  thou  wast  in  will  averted.  He  called 
thee;  and  when  thou  wast  converted.  He  frightened  thee, 
and  when  frightened  thou  didst  confess,  He  consoled  thee. 
He,  Who  hath  given  thee  all  things,  He,  Who  hath  caused 
that  thou  shouldest  be,  Who  to  those  also  who  are  with  thee, 
even  the  wicked,  giveth  the  sun,  giveth  rain,  giveth  fruits, 
fountains,  life,  health,  so  many  consolations ;  He  keepeth 
for  thee  something  which  He  giveth  not  save  to  thee.  But 
what  is  that  which  He  keepeth  for  thee,  but  Himself.  Ask 
somewhat  else,  if  thou  hast  found  better.  God  keepeth 
Himself  for  thee.  Thou  covetous,  why  longest  thou  after 
Heaven  and  earth  ?  Better  is  He  Who  made  Heaven  and 
earth:  Him  shalt  thou  see:  Him  shalt  thou  have.  Why 
seekest  thou,  that  such  a  villa  should  be  thine,  and  passing 
by  it  sayest.  Blessed  is  he  whose  is  that  possession?  How 
many  say  this,  who  pass  by  it;  and  yet  when  they  have  so 
said,  and  pass  by  it,  though  they  can  shake  the  head  and 
sigh,  can  they  also  possess  it?  Every  where  soundeth 
covetousness,  soundeth  iniquity,  but  Thou  shalt  not  co2;e/Exod. 
any  thing  which  is  thy  neighhoar''s.  Blessed  whose  is  thatDe'ut.5, 
villa,  whose  is  that  house,  whose  is  that  field!  Restrain^'- 
iniquity,  hear  the  truth :  Blessed  is  the  nation  whose — Whose 
what?  Thou  knowest  already  what  I  am  about  to  say. 
Therefore  desire  that  ye  may  have,  then  indeed  shall  ye  be 
blessed.  With  this  alone  shall  ye  be  blessed,  by  a  better 
thing  than  yourselves  ye  shall  be  made  better.  It  is  God 
that  is  better  than  thou ;  even  He,  1  say.  Who  made  thee. 
Blessed  is  the  nation  whose  God  is  the  Lord.  This  desire, 
this  possess,  this  when  thou  wilt,  thou  shalt  have:  this 
thou  shalt  have  for  nothing. 

17.  Ver.  12.  Blessed  is  the  nation  whose  God  is  the  Lord. 
The  Lord  our  God!     For  of  whom  is  He  not  God?     Not  " 
surely  of  all  in  the  same  manner.     Ours  is  He  more ;  om-s, 
who  live  by  Him  as  by  our  bread.     Let  Him  be  our  inherit- 
ance, our  possession.     Do  we  haply  speak  rashly  in  making 


334  We  possess  God,  and  He  us,  for  our  goods. 

Psalm  God  our  possession,  when  He  is  the  Lord,  when  He  is  the 

XWIII 

Exp. II.  Creator  ?    This  is  not  rashness  :  it  is  the  affection  of  desire, 
Serm.  -^  jg  ji^g  sweetness   of  hope.     Let  the  soul   say,  all-secure 
Ps.35  3.  Ist  it  say,  Thou  art  my  God,  Who  sayest  to  my  soul,  /  am 
thy  salvation.     Let  it  so  say,  secure  let  it  say,  it  will  do  no 
wrong   when   so    it  saith  ;    nay  it  will  do  wrong  if  it  say 
not.     Wouldest  thou  have  trees,  whereby  thou  mightest  be 
Prov.  3, ^jgggg J p    Hear  the  Scripture  speaking  of  Wisdom;   She  is 
a  tree  of  life  to  them  that  lay  hold  upon  her.     See,  he  hath 
said  that  Wisdom  is  our  possession.    But  lest  thou  shouldest 
think  that  Wisdom,   because  Scripture  hath  called  it  thy 
possession,  to  be  something  inferior  to  thee,  it  goes  on  and 
adds,  And  to  them  that  lean  uj)on  her,  as  on  the  Lord,  she  is 
safeK     See  thy  Lord  is  made  unto  thee  as  a  staff:  securely 
man  leaneth,  because   He  faileth  not.     Say  then  securely, 
This  is  thy  possession  ;    to  them  that  lay  hold  upon  her. 
Scripture  hath  said,  hath  filled    up  thy  doubts  with   con- 
fidence: speak  securely,  love  securely,  hope  securely.    Thine 
Ps.16,5,  a]go  be  those  words  in  the  Psalm,  The  Lord  is  the  portion  of 
mine  inheritance. 

18,  Therefore  by  this  shall  we  be  blessed,  by  possessing 
God.  What  then  ?  Shall  we  possess  Him,  and  will  not  He 
Is.  26,  possess  us  ?  Whence  then  Esaias,  Lord,possess  us?  There- 
LXX.*  fore  He  possesseth  us,  and  is  possessed,  and  all  for  our 
sakes.  For  not  as  He,  that  we  may  be  blessed  in  Him,  is 
possessed  by  us;  not  so  doth  He  also,  that  He  may  be 
blessed,  possess  us.  He  both  possesseth  and  is  possessed, 
for  nothing  else  than  that  we  may  be  blessed.  We  possess 
Him,  and  He  possesseth  us ;  because  we  attend  on  ^  Him, 
and  He  attendeth  on  us.  We  attend  on  Him  as  our  Lord 
God ;  He  attendeth  on  us  as  His  own  possession.  That  we 
attend  on  Him,  none  doubteth;  that  He  attendeth  on  us, 
Johni5,  ^jio  proveth  to  us  ?  He  Who  saith,  /  am  the  Vine:  ye  are 
the  branches  :  My  Father  is  the  Husbandman.  See  in  this 
Psalm  also  both  are  declared  to  us,  both  are  proved  to  us. 
He  hath  already  said  that  we  possess  Him  :  Blessed  is  the 
nation,  whose  Qod  is  the  Lord.  Whose  is  this  farm  ?  His. 
Whose  is  that  ?    His.     Whose  is  this  ?    Let  us  so  speak  of 

'  English    Version,    And  happy  is         s  '  colimus,'  which   has  the  double 
every  one  that  retaineth  her.  meaning  of  '  worship,'  and  '  cultivate.' 


Blessedness  of  possessing  Him.    His  looking  in  mercy  on  man.  335 

God  ;  let  us  say  whose  He  is.  And  as  answer  is  wont  to  be  Ver. 
made  to  us  when  we  enquire  concerning  certain  farms  and  ^^' 
estates  that  are  fine  and  very  pleasant;  He  is  a  senator,  and 
he  is  called  so  and  so,  whose  is  that  property  ;  and  we  say. 
Blessed  is  that  man.  So  if  we  should  ask,  Whose  is  this 
God  ?  There  is  a  blessed  nation  whose  He  is.  For  the 
Lord  is  their  God.  And  not  as  that  senator  possesseth  his 
farm,  but  is  not  possessed  by  his  farm,  so  also  the  God  of 
this  nation.  Wherefore,  we  ought  to  labour,  that  we  may  be 
His :  but  either  of  them  possesseth  the  other.  Ye  have 
heard  that  a  nation  possesseth  Him,  Blessed  is  the  nation 
whose  God  is  the  Lord:  hear  bow  He  also  possesseth  it : 
and  the  people  whom  He  hath  chosen  for  His  own  inherit- 
ance. Nation  blessed  in  its  possession ;  inheritance  blessed 
in  its  possessor :  And  the  people  whom  He  hath  chosen  for 
His  own  inheritance. 

19.  Ver.  13.  The  Lord  looketh  from  heaven,  He  beholdeth 
all  the  sons  of  men.  All  in  this  place  so  receive  as  to 
understand  all  of  that  nation  who  possess  that  inheritance* 
or  who  are  that  inheritance.  For  they  themselves  are  God's 
inheritance.  Even  all  of  them  hath  the  Lord  looked  upon 
from  Heaven  :  and  He  hath  seen  them  Who  said,  When  thou  John  i, 
wast  under  the  fig-tree,  I  saw  thee.     He  saw  him  because 

He  had  mercy  on  him.  Wherefore  oftentimes  praying 
mercy  we  say  to  a  man.  Look  upon  me.  And  of  him  that 
despiseth  thee,  what  sayest  thou  ?  He  seeth  me  not.  There 
is  then  a  seeing  of  him  that  hath  mercy,  a  not  seeing  of  him 
that  punisheth.  That  looking  upon  sins  is  the  punishment 
of  sins;  which  sins  he  would  not  to  be  seen,  who  saith, 
Hide  Thy  Face  from  my  sins.  What  he  would  to  be  over-Ps.5i,9. 
looked,  that  he  would  not  to  be  looked  upon.  Hide,  saith 
he.  Thy  Face  from  my  sins.  When  then  He  hath  hidden 
His  Face  from  thy  sins,  will  He  not  see  thee  .?  And  where- 
fore saith  he  in  another  place.  Hide  not  Thy  Face  Jrom  me?Ps.27,9. 
Let  Him  then  hide  from  thy  sins,  let  Him  not  hide  from 
thee:  let  Him  see  thee,  let  Him  have  mercy  on  thee,  let 
Him  succour  thee.  The  Lord  looked  from  Heaven,  He 
regarded  all  the  sons  of  men :  all  that  belong  unto  the  Son 

of  Man. 

20.  Ver.   14.  From  His  prepared  habitation:  from  that 


336     God  looks  on  men  hif  His  Saints.     He  forms  each  one. 

Psalm  which  He  hath  prepared  for  Himself.    He  looked  upon  us 

Exp. II.  from  the  Apostles,  He  looketh  upon  us  from  the  preachers  of 

^j'^^*  the  Truth,  He  looked  upon  us  from  the  Angels,  whom  He 


sent  vmto  us.  All  these  are  His  house,  all  these  are  His 
habitation,  for  all  these  are  the  Heavens  which  declare  the 
Glory  of  God.  He  beheld  all  the  sons  of  7nen  :  from  His 
prepared  habitation  He  looked  upon  all  the  inhabitants  of 
the  earth.  These  are  the  same;  they  are  His;  it  is  that 
blessed  nation,  whose  God  is  the  Lord ;  it  is  that  people 
whom  He  hath  chosen  for  His  own  inheritance :  for  it  is 
throughout  all  lauds,  and  not  only  in  one  part.  He  looked 
upjon  all  the  inhabitants  of  the  earth. 
E.  V.  21.  Ver.  15.  He  hath  fashioned  their  hearts  singly.  By 
the  hand  of  His  grace;  by  the  hand  of  His  mercy,  He  hath 
fashioned  hearts,  He  formed  our  hearts.  He  fashioned  them 
singly,  giving  to  us  as  it  were  single  hearts,  which  yet  destroy 
not  unity.  As  all  our  members  are  formed  singly,  have  their 
operations  singly,  and  yet  live  in  the  unity  of  the  body ;  the 
hand  doth  what  the  eye  doth  not,  the  ear  hath  a  power  which 
neither  the  eye  nor  the  hand  hath ;  yet  all  work  together  in 
unity ;  and  the  hand,  and  the  eye,  and  the  ear  do  different 
things,  and  yet  are  not  opposed  to  one  another ;  so  also  in 
the  Body  of  Christ,  single  men,  like  single  members,  enjoy 
each  their  own  gifts,  because  He  Who  hath  chosen  the 
people  for  His  own  inheritance,  hath  fashioned  their  hearts 
12"  29  ^^"S^y-  ^*'^  ^^^  Apostles?  are  all  prophets?  are  all  teachers? 
and  8, 9.  Have  all  the  gifts  of  healing  ?  do  all  sjjeak  with  tongues  ? 
do  all  interpret  ?  To  one  is  given  hy  the  Spirit  the  word  of 
wisdom ;  to  another  the  word  of  knowledge ;  to  another 
faith  hy  the  same  Spirit;  to  another  the  gifts  of  healing. 
Wherefore  ?  Because  He  fashioned  their  hearts  singly. 
But  as  in  our  members  there  are  diverse  operations,  but  one 
health  ;  so  in  all  the  members  of  Christ  are  diverse  gifts,  but 
one  grace.     He  fashioneth  their  hearts  singly. 

22.  He  understandeth  all  their  works.  What  is  iinder- 
standeth'^  Seeth  in  secret  and  inwardly;  thou  hast  in  a 
Ps.  5, 2.  certain  Psalm,  Understand  my  crying.  For  there  is  no  such 
need  as  of  words,  that  any  thing  may  come  to  the  Ears  of 
God.  Seeing  in  secret  is  called  understanding.  He  spoke 
more  expressly  than  if  He   should  say,  He   seeth  all  their 


No  safety  ht  the  stroujtJt  of  man  or  horie.  337 

works :  lest  thou  shouklest  think  that  those  works  are  then  Vkk. 
seen,  when  thou  seest  the  work  of  a  man.  A  man  seeth  the  — '——- 
act  of  a  man  by  motion  of  the  body,  but  God  seeth  in  the 
heart.  Because  then  He  seeth  within,  it  is  said.  He  under- 
stancleth  all  their  loorks.  Two  men  give  to  the  poor,  one 
seeketh  his  reward  in  Heaven,  the  other  the  praise  of  men. 
Thou  in  two  seest  one  thing,  God  understandeth  two.  For 
He  understandeth  what  is  within,  and  knoweth  what  is  with- 
in; their  ends  He  seeth,  their  base  intentions  He  seeth.  He 
understandeth  all  their  works. 

23.  Ver.  16.  A  king  shall  not  be  saved  by  much  strenr/ih. 
Unto  the  Lord  must  we  all,  in  God  are  ue  all.     Be  God  thy  one  Ms. 
hope,   be    God    thy    strength,    be   God    thy    firmness;    thy^jJ^gLg^^ 
supplication  let  Him  be,  thy  praise  let  Him  be,  thy  end  inbeall,ia 

,  •    1        ,  ,  XT,.      ',  ,  ■■  ,         God  be 

which    thou    rest,    let    Him    be;    thy    succour    when    thou  all  thy 
labourest,  let  Him  be.     Hear  the  truth,  A  king  shall  not  be  ^ff' 
saved  bg  much  strength:  neither  shall  a  giant  be  saved  by 
much  strength.     A  giant  is  any  proud  man,  lifting  up  him- 
self against  God,  as  though  he  were  something  in  himself 
and  by  himself.     Such  an  one  is  not  saved  by  much  strength. 

24.  But  he  hath  a  horse,  large,  spirited,  strong,  swift:  can 
he  if  any  evil  threaten,  deliver  him  quickly  out  of  danger? 
Let  him  not  be  deceived,  let  him  hear  what  followelh- 
(Ver.  17.)  A  horse  is  a  deceit fal  thing  for  safety.  Under- 
stood ye  what  was  said,  A  horse  is  a.  deceitful  thing  for 
safety?  Let  not  thy  horse  promise  thee  safety;  if  he  promise 
thee,  he  will  lie.  For  if  God  will,  thou  wilt  be  freed;  if 
God  will  not,  thy  horse  falling,  thou  wilt  fall  from  a  greater 
height.  Therefore  think  it  not  said,  A  horse  is  a  deceitful  mendax 
iking  for  safety,  as  though  a  just  man  were  deceitful  for^^'"'„V 
safety,  because  just  men  as  it  were  tell  lies  for  safety.     For  it'^"«- 

is  not  written  cequus,  which  word  is  derived  from  equity ;  but 
equus,  a  quadruped.  This  the  Greek  version  sheweth.  And 
evil  beasts,  men  who  seek  to  themselves  occasions  of  lying, 
are  refuted,  when  the  Scripture  saith.  The  mouth  that  lieth,^'h<\.\, 
slayeth  the  soul,  and.  Thou  shall  destroy  all  them  that  speak  jys.5,6. 
leasing.  What  then  is  this,  A  horse  is  a  deceitful  thing  for 
safety?  A  horse  Ueth  to  thee  when  it  promiseth  safety. 
Doth  a  horse  speak  to  any  one  and  promise  safety  ?  But 
when  thou  seest  a  horse  well  made,  of  great  strength,  and 

z 


338       Lahour  needful  now  that  we  may  behold  God. 

Psalm  possessed  of  great  speed,  all  these  things,  as  it  were,  promise 
Exi'.ll.  thee  safety  from  it :  but  they  deceive,  if  God  guard  thee  not ; 
Serm.  ^  fior<te  is  a  deceiifid  thing  for  safety.     A  horse  also  take 
figuratively,  for  any  greatness  of  this  world,  any  honour  unto 
which  thou  ascendest  proudly :  the  higher  thou  goest,  not 
only  so  much  the  more  lofty,  but  so  much   the  more  safe 
thou  thiiikest  thyself,  but  falsely  ;  for  thou  knowest  not  how 
he   may   cast   thee    down,    dashed    the   more    heavily,   the 
more  loftily  thou  wast  carried.     A  horse  is  a  deceitful  thing 
for  safety :   in  the  abundance  of  his  strength  shall  he  not  be 
saved.     And  whereby  shall  he  be  saved  ?    Not  by  might,  not 
by  strength,  not  by  power,  not  by  glory,  not  by  a  liorse. 
Whereby  then  ?    Whither  shall  I  go  ?    Where  shall  I  find 
whence    I    may    be    saved.     Seek  not  long,    seek   not  far? 
(Ver.  18.)  Behold,  the  Eyes  of  the  Lord  are  upon  them  that 
fear  Him.      Ye  see    that  these    are    the    same    whom    He 
beholds  from  His  habitation.     Behold^  the  Eyes  of  the  Lord 
are  upon  them  that  fear  Him,  upon  them  tlial  hope  in  His 
31ercy :  not  in  their  own  merits,  not  in  strength,  not  in  forti- 
tude, not  in  a  horse,  but  in  His  Mercy. 

25.  Ver.  19.  To  deliver  their  souls  from  death.  He 
promisetli  eternal  life.  What  in  this  our  travel  ?  doth  He 
desert  us }  See  what  follows :  And  to  keep  them  alive  in 
famine.  The  time  of  famine  is  now,  the  time  of  plenty 
shall  be  hereafter.  He  who  in  the  famine  of  this  corruption 
deserteth  us  not,  when  made  immortal,  how  shall  He  not 
satisfy  us  !  But  while  it  is  the  time  of  famine,  we  must  bear, 
we  must  endure,  we  must  persevere  even  to  the  end.  Now 
»curren-must  all  be  run',  because  both  the  way  is  plain,  and  we  must 
oniDiT.*  consider  what  we  carry.  The  spectators  in  the  amphitheatre 
are  haply  still  in  their  madness,  and  sit  in  the  sun :  and  we, 
even  if  we  stand,  are  yet  in  the  shade  ;  more  useful  and  more 
beautiful  is  what  we  behold.  Let  us  behold  The  Beautiful, 
and  be  beheld  by  The  Beautiful.  Let  us  behold  in  mind 
those  things  which  are  declared  in  the  sense  of  the  Divine 
Scriptures,  and  let  us  rejoice  in  such  a  sjaectacle.  But  who 
is  our  spectator }  Behold,  the  Eyes  of  the  Lord  are  upon  them 
thai  fear  Him  ;  upon  them  that  Jiope  in  His  Mercy.  To 
deliver  their  souls  from  death,  and  to  keep  them  alive  in 
famine. 


The  weary  encouraged.     Present  labour  of  hearing.    339 

26.  But  for  endurance  of  travel,   while  there  is  famine,  Vek. 
and  while  we  wait  by  the  way  to  be  refreshed,  lest  we  faint ;  ^^~^^' 
what  is  imposed  upon  us  ?    or  what  ought  we  to  profess  ? 
(Ver.  20.)  Our  soul  shall  he  patient  for  the  Lord.     Securely 
shall  it  wait  for  Him  mercifully  promising,  mercifully  and 
truly  performing:  and  until  He  perform,  what  must  we  do  ? 

Our  soul  shall  be  patient  for  the  Lord.  But  what  if  in  that 
patience,  we  shall  not  endure?  Nay,  we  shall  surely  endure, 
For  He  is  our  Helper  and  Defender.  He  assisteth  in  battle. 
He  protccteth  from  the  heat.  He  deserteth  thee  not,  bear  thou, 
endure  thou.  He  that  shall  endure  unto  the  end,  the  sameM.nt.2'i, 
shall  be  saved.  ^^' 

27.  And  what  when  thou  hast  endured,  when  thou  hast 
been  patient,  when  thou  hast  come  even  to  the  end,  what 
shall  be  given  thee?  for  what  reward  dost  thou  endure? 
why  dost  thou  so  long  suffer  such  hardships?  (Ver.  21.) 
For  our  heart  shall  rejoice  iii  Him,  and  we  have  trusted 
in  His  Holy  Name.  Here  hope,  that  there  thou  mayest 
rejoice  ;  here  hunger  and  thirst,  that  there  thou  mayest 
feast. 

28.  He  hath  exhorted  to  all  things,  he  hath  filled  us  with 
the  joy  of  hope,  he  hath  proposed  to  us  what  we  should  love, 
in  what  only  and  by  what  only  we  should  presume;  after 
this  cometh  a  prayer  short  and  salutary.  (Ver.  22.)  Let  TJiy 
Mercy,  O  Lord,  be  upon  us.  And  upon  what  merit  ?  according 
as  we  have  hoped  in  Thee.  To  some  I  have  been  burden- 
some ;  I  perceive  it :  for  some  again  I  have  finished  my 
discourse  even  too  soon,  and  this  also  I  perceive.  Let  the 
weak  pardon  the  stronger,  and  let  the  stronger  pray  for  the 
weaker.  Let  us  all  be  members  in  one  body,  from  our  Head 
let  us  grow.  In  Him  is  our  hope,  and  in  Him  is  our 
strength.  Let  us  not  hesitate  to  exact  from  our  Lord  God 
Mercy ;  He  willeth  it  to  be  exacted  of  Him.  For  He  will 
not  be  troubled  while  it  is  exacted,  or  at  all  straitened, 
like  one  from  whom  thou  seekest  what  he  hath  not,  or  of 
which  he  halh  but  little,  and  feareth  to  give  lest  he  have  too 
little.  Wonkiest  thou  know  how  God  giveth  thee  Mercy  ? 
Do  thou  give  charity  :  let  us  see  if  it  come  to  an  end,  while 
thou  givest  it.  What  richness  then  is  there  in  the  Most 
High  Himself,  if  such  can  be  in  His  Image  ! 

z  2 


340     Charity  even  to  Schismatics,  who  are  lost  Brethren. 

Psalm  29.  Therefore,  Brethren,  above  all  things  I  exhort  you  to 
Exp.ll.  this  charity,  not  only  towards  yourselves,  but  also  toward 
Seum.  tiiQse  vvho  are  without,  whether  they  be  still  Pagans,  not  yet 

'' —  believing  in  Christ,  or  divided  from  us,  with  us  confessing 

iTheDo-The  Head,  though  severed  from  The  Body.     Let  us  lament 
natists.  ^YyQm,  Brethren,  as   though   our  brethren.     Will   they,  nill 
they,  our  brethren  they  are.     Then  will  they  cease  to  be  our 
brethren,  when  they   shall  cease  to  say,  Our  Father.     Of 
Is. 66, 5. some  said  the  Prophet,  To  them  icho  say  unto  you.  Ye  are 
^^^-    not  our  brethren,  say  ye.  Ye  are  our  brethren.    Look  around, 
of  whom  could  he  say  this  .''   whether  of  Pagans  ?     No  :  for 
we  call  not  them  brethren  according  to  the  Scriptures,  and 
the    ecclesiastical   mode    of  speaking.     Of  the    Jews,   who 
believed  not  in  Christ  ?  Read  the  Apostle,  and  see  that  when 
he  saith.  Brethren,  without  any  addition,  he  willelh  to  be 
1  Cor.  7,  understood  none  but  Christians.     A  brother  or  sister  is  7wt 
^^'         under  bondage  in  such  cases.     When  he  spoke  of  marriage, 
he  called  a  Christian  man  or  woman,  a   brother  or  sister. 
K.om.14,  Again  he  saith.  But  why  dost  thou  judge  thy  brother,  or 
^^*        why  dost  thou  set  at  nought  thy  brother?    And  in  another 
1  Cor. 6, place.   Ye  do  wrong  and  defraud,  and  that  your  brethren. 
^'  They  then,  who  say,  ye  are  not  our  brethren,  call  us  Pagans. 

And  therefore  do  they  wish  to  rebaptize  us,  saying  that  we 
have  not  that  which  they  give.  Whence  foUoweth  their 
error,  to  deny  that  we  are  their  brethren.  But  why  said  the 
Prophet  unto  us,  Say  ye,  Ye  are  our  brethren ;  except  be- 
cause we  acknowledge  in  them  that  which  we  repeat  not. 
They  then,  by  not  acknowledging  our  Baptism,  deny  that  we 
are  their  Brethren  ;  we,  by  not  repeating  theirs,  but  acknow- 
ledging it  ours,  say  unto  them,  Y'e  are  our  brethren.  Let 
them  say.  Why  seek  ye  us  ?  what  would  ye  with  us  ?  Let  us 
answer.  Ye  are  our  brethren.  Let  them  say,  Depart  from  us, 
we  have  no  concern  with  you.  We  certainly  have  concern 
with  you :  we  confess  one  Christ :  in  one  body,  under  one 
Head,  we  ought  to  be.  Why  then  seekest  thou  me,  saith 
one,  if  I  am  lost  ?  A  great  absurdity !  a  great  madness  ! 
Wherefore  should  I  seek  thee,  unless  because  thou  art  lost .? 
If  then  I  am  lost,  saith  he,  how  am  I  thy  brother?  That  it 
Lukei5,  may  be  said  to  me  of  thee,  For  this  tliy  brother  was  dead, 
^"'        and  is  alive  again  ;  and  was  lost,  and  is  found.     Therefore, 


Prayer  for  their  conversion.     Diligent  knocking.    341 

Brethren,  we  adjure  you  by  the  very  bowels  of  that  Love,  by   "Ver. 
Whose    milk  we    are   nourished,    by  Whose   bread   we  are 


strengthened,    even   by    Christ   our   Lord,    by    His    Mercy 

I  adjure  you,  (for  it  is  time  that  we  should  shew  toward 

them  great  charity,  abundant  mercy  in  praying  God  for  them, 

that  He  would  give  them  again  sober  sense,  that  they  may 

repent,  and  see  that  they  have  nothing  at  all  to  say  contrary 

to  the  truth  ;  there  remaineth  to  them  nought  but  only  the 

weakness  of  animosity,  which  is  so  much  the  more  weak,  as 

it  thinketh  that  it  hath  more  strength,)  for  the  weak,  for  the 

carnally  wise,  for  the  animal,  and  carnal,  yet  for  our  brethren, 

celebrating  the  same  Sacraments,  though  not  with  us,  yet  the 

same  ;  responding  the  same  Amen,  though  not  with  us,  yet 

the  same ;  for  them  pour  forth  the  marrow  of  your  charity 

unto  God.     For  somewhat  have  we  done  in  council  for  their 

good,    which  that  I   should   explain  to  you  now,  the  time 

sufficeth   not.     Wherefore    I    exhort   you,    that   with  more 

alacrity,  and  in  greater  numbers,  (for  our  brethren,  not  now 

present,  will  hear  from  you,)  ye  come  together  to-morrow  at 

the  Church  of  the  Tricliaj  \  » al.  Tri- 

cillse. 


PSALM  XXXI V.  Lat. 

xxxni. 

DISCOURSE  THE  FIRST. 

On  the  Title  of  the  Psalm. 

\.  This  Psalm  seems  indeed  to  have  nothing  obscure  or 
that  needs  an  expounder  in  its  text;    but  its  title  makes  us 
attentive,  and  requires  that  we  should  knock.     But  as  it  is 
here  written,  that  Blessed  is  the  man  who  trusteih  in  Him. 
let  us  all  hope  that  He  will  open  to  us  knocking.     For  He 
would  not  exhort  us  to  knock,  if  He  would  not  open  to  us  Matt.  7, 
knocking.  For  if  it  ever  happens,  that  he  who  was  purposmg  '* 
to  shut  the  door  always,  being  compelled  by  weariness,  at  the 
stroke  of  the  knocker  should  rise  and  open,  contrary  to  his 
own   purpose,   lest   he    should  suffer   him   long  knocking  ;Lukeii, 
how  much  more   ought   we   to  hope  that   He  will   quickly^' 


342      David,  envied  by  Saul,  takes  refuge  ivith  Achis. 

Psalm  open,  Who  saitb,  Knock,  and  it  shall  he  opened  unto  you, 
Sekm.  I  knock  then  with  earnestness  of  heart  unto  the  Lord  God, 

i:._,that  He  may  deign  to  reveal  unto  us  this  mystery;    do  ye 

9."  ^  'also,  my  Beloved,  knock  with  me  with  earnestness  of  hearing, 
and  with  humble  praying  for  me.  For  it  is,  it  must  be 
confessed,  a  hidden  and  great  mystery, 

2.  For  so  is  the  Title  of  the  Psalm,  A  Psalm  of  David, 

'when  he  changed  his  countenance  before  Ahimelech,  and  lie 

sent  him  away,  and  he  departed.    We  seek  in  the  Scriptures, 

according  to  the  histories  which  we  have  written  concerning 

'  Oxf.     David,  when  this  was  done;  as  when*  we  find  the  title  of 

'^ctfiii.'  another   Psalm,    A    Psalm    of  David,   when    lie  fled  fram 

Ps.  3.     Absalom  his  son.     For  we  read  in  the  Book  of  Kings,  and 

?.^^i!!"  find  when  David  fled  from  the  face  of  his  son  Absalom ;  and 

lo,  23. 

it  is  most  true  that  it  so  happened,  and  because  it  happened 
it  was  written ;  and  although  the  Title  of  that  Psalm  is  so 
written  mysteriously,  yet  was  it  drawn  from  an  event  which 
happened.  So  also  I  believe  that  what  is  here  written. 
When  he  changed  his  countenance  before  Abimelech,  and  he 
sent  him  aivay,  and  he  departed,  is  written  in  the  Books  of 
Kings,  where  every  thing  is  written  which  pertaineth  to  the 
actions  of  David :  but  we  find  not  this,  and  yet  we  do  find 
1  Sam.  somewhat,  whence  this  appears  to  be  drawn.  For  it  is  written, 
jg'  ""that  when  David  fled  from  his  persecutor  Saul,  he  betook 
himself  to  Achis,  the  king  of  Gath,  that  is,  to  the  king  of  a 
certain  nation  near  to  the  kingdom  of  the  Jews  :  there  he  lay 
hid,  that  he  might  avoid  the  persecution  of  Saul.  But  his 
glory  was  still  recent,  whereby  he  earned  envy  for  his  good 
service,  when  he  slew  Goliath,  and  in  one  battle  gave  glory 
and  security  of  government  both  to  king  and  -people.  For 
Saul,  although  Goliath  challenging,  he  quaked,  yet  Goliath 
being  overthrown,  began  to  be  an  enemy  to  him  by  whose 
hand  he  had  destroyed  his  enemy,  and  envied  the  glory  of 
David,  chiefly  because  the  people  in  their  rejoicings,  and  the 
women  in  their  dances,  sang  the  glory  of  David,  saying,  that 
Saul  had  slain  his  thousands,  and  David  his  ten  thousands. 
Hence  being  alarmed,  because  the  youth  through  one  battle 
had  begun  to  have  greater  glory,  and  already  in  the  praises 
of  all  was  prefeiTed  to  the  king,  (as  the  nature  is  of  the  ])lague 
of  envy,  and  of  worldly  pride,)  he  began  to  envy  and  to  per- 


Achis  being  called  Abimelech  indicates  myslery.      343 

secute  him.  Then  he,  as  I  have  said,  betook  himself  to  the  Intkod 
king  of  Gath,  who  was  called  Achis.  But  it  was  suggested 
to  the  same  king  that  he  had  with  him  one  who  had  begun 
to  have  great  glory  in  the  people  of  the  Jews,  and  it  was 
said  to  him,  Is  not  this  David^  to  ithom  the  women  sang  in 
the  dances,  saying,  Saul  hath  slain  his  thousands,  and  David 
his  ten  thousands?  But  if  for  this  glory  Saul  had  begun  to 
envy  him,  was  it  not  to  be  feared  by  David,  lest  the  king 
also,  with  whom  he  had  taken  refuge,  should  wish  to  oppress 
a  man  whom  he  might  have  near  him  as  an  enemy,  if  he 
should  keep  him  safe.  And  he  feared  him,  and  (as  it  is 
written)  he  changed  his  countenance  be/ore  them,  and  af- 
fected, and  drummed  upon  the  doors  of  the  city,  and  was 
carried  in  his  own  hands'",  and  fell  down  at  the  doors  of  the 
gate,  and  his  spittle  ran  down  over  his  beard.  The  king 
with  whom  he  lay  hid  saw  him,  and  said  unto  his  men, 
Wherefore  have  ye  brought  this  mad  fellow  unto  me?  shall 
he  come  into  my  house  f  And  so  he  sent  him  away,  expelling 
him ;  and  David  departed  safe  thence  through  that  feigning 
of  madness.  According  then  to  this  feigning  of  madness 
seemeth  to  agree  to  the  real  history  what  is  here  written, 
A  Psalm  of  David,  uhen  he  changed  his  countenance  before 
Abimelech,  and  he  sent  him  away,  and  he  departed.  But  it 
was  Achis,  not  Abimelech  ;  for  the  name  only  seemeth  not 
to  agree  ;  for  the  event  is  related  almost  in  the  very  same 
words  in  the  Psalms,  in  which  it  is  written  in  the  Book  of 
Kings.  Therefore  ought  it  the  more  to  move  us  to  enquire 
of  this  mystery',  that  the  name  is  changed.  For  neither  was '  sacra- 
that  done  without  reason,  however  it  vvas  done,  but  because 
it  figured  something :  nor  was  this  written  without  a  reason, 
even  for  the  name  being  changed. 

3.  Surely,  Brethren,  ye  see  the  depth  of  mysteries.  If 
it  be  not  mysterious  that  Goliath  vvas  slain  by  a  stripling,  it 
is  not  mysterious  that  he  changed  his  countenance,  and 
affected,  and  drummed,  and  fell  down  before  the  doors  of  the 
city,  and  the  doors  of  the  gate,  and  the  spittle  ran  down  over 
his  beard.  How  can  it  be  that  this  should  not  signify  any 
thing,  when  the  Apostle  saith  openly,  Now  all  these  things  i  Cor. 
happened  unto  them  in  a  figure,  and  they  are  written  for     ' 

"  ferebatur  in  manibus  suis.     E.  Y.  feigned  himself  mad  in  their  hands. 


844  Other  aUeijories      The  namea  inlerpreted. 

Psalm  o«7'  admonition,  upon  whom  the  ends  of  the  uorld  are  come? 

XXXIV.  ... 

Serm.  If  the  manna  signify  nothing,  of  which  the  Apostle  saith, 
^'      Tliey  did  all  eat  the  same  sjnritual  meat ;  if  it  signify  nothing 

10  3!  ^^'"^^  ^^^^  s^^  ^'^^  divided,  and  the  people  led  through  the 
midst,  that  they  might  escape  the  persecution  of  Pharaoh, 

ib.  V,  1.  when  the  Apostle  saitli :  /  uoitld  not  hare  you  ignorant, 
brethren,  that  all  our  fathers  icere  under  the  cloud,  and  all 
passed  through  the  sea,  and  were  all  baptized  unto  Moses 
in  the  cloud,  and  in  the  sea.  If  it  signify  nothing  that  the 
rock  being  struck,  the  water  flowed  out,  when  the  Apostle 

ib.  V.  4,  saith,  That  Rock  was  Christ:  if  then  these  things  signify 
nothing,  however  they  happened :  if,  in  short,  nothing  be 
signified  by  the  two  sons  of  Abraham,  born  according  to  the 
order  of  birth  among  men,  and  yet  these  tAvo  sons  the 
Apostle  calleth  the  two  Covenants,  the  Old,  and   the  New, 

Gal.  4,   saying,  Which  thiiigs  are  an  allegory :  /or  these  are  the  tivo 

^^'  covenants;  if  then  these  things  signify  nothing,  which  you 
see,  by  the  authority  of  the  Apostle,  were  done  as  figures 
of  things  to  come  :  we  ought  to  think  that  this  also  signifieth 
nothing,  which  I  have  just  now  related  to  you  concerning 

1  ai.       David  out  of  the  Book  of  Kings.     It  doth  not  then'  signify 

jj.^^g^ ,  nothing,  either  that  the  name  was  changed,  or  that  it  was 
said,  before  Ahimelech. 

4.  Attend  with  me;  for  all,  that  I  have  now  said,  belongs 
as  it  were  to  the  hand  of  the  knocker ;  the  door  is  not  yet 
opened.  I  knocked,  when  I  said  these  things;  ye  also 
knocked,  when  ye  heard  these  thiflgs.  Let  us  still  knock  by 
praying,  that  the  Lord  may  open  unto  us.  We  have  the 
interpretation  of  Hebrew  names:  there  have  not  been  want- 
ing learned  men  to  translate  for  us  names  from  the  Hebrew 
into  the  Greek  tongue,  and  from  thence  into  the  Latin. 
Consulting  then  these  names,  we  find  they  interpret  Abi- 
melech,  The  kingdom  of  my  Father,  and  Achis,  How  is  it  ? 
Let  us  attend  to  these  names ;  thence  beginneth  the  door  to 
be  opened  to  us  knocking.  If  thou  askest,  What  is  Achis  ? 
It  is  answered,  How  is  it?  How  is  it,  is  the  expression  of 
one  wondering  and  understanding  not;  Abimelech,  The 
kingdom  of  my  Father ;  David,  Strong  in  hand.  David  is 
a  figure  of  Christ,  as  Goliath  is  a  figure  of  the  devil ;  and  as 
David  overthrew   Goliath,   it   is   Christ   that  dcstioycth  the 


Christ  humble.     Priesthood  of  Aaron  and  Melchizedek.  345 

devil.  But  what  is  Christ,  Who  destroyeth  the  devil  ?  Introd. 
Humility  destroyeth  pride.  Therefore  wheu  I  name  Christ, 
my  Brethren,  humility  is  most  commended  to  us.  For  He 
made  a  way  for  us  through  humility ;  because  through  pride 
we  had  departed  from  God,  \vc  could  not  return  unto  Him, 
but  through  humility;  and  we  had  none  whom  we  might  set 
before  us  to  imitate.  For  all  mortal  men  were  swollen  with 
pride;  and  if  there  arose  any  man  of  humble  spirit,  as  were 
the  Prophets,  and  Patriarchs,  the  hurcan  race  disdained  to 
imitate  humble  men.  Lest  then  man  should  disdain  to 
imitate  a  humble  man,  God  was  made  humble,  that  even  so 
the  pride  of  the  human  race  might  not  disdain  to  follow  the 
footsteps  of  God. 

5.  But  there  was  before,  as  ye  know,  the  saciifice  of  the 
Jews,  after  the  order  of  Aaron,  with  victims  of  cattle;  and 
that  too  was  a  mystery;  not  yet  was  the  sacrifice  of  the  Body 
and  Blood  of  the  Lord,  which  the  faidiful  know,  and  those 
who  have  read  the  Gospel;  which  sacrifice  is  now  diffused 
through  the  whole  world.  Set  then  before  your  eyes  two 
sacrifices,  both  that  after  the  order  of  Aaron,  and  this  after 
the  order  of  Melchizedek.  For  it  is  written,  The  Lord  hath  Ps.  no, 
sworn  and  will  not  repent.  Thou,  art  a  Priest  for  ever,  after^' 
the  order  of  Melchizedek.  Of  whom  is  this  said.  Thou  art 
a  Priest  for  ever,  after  the  order  of  Melchizedek  ?  Of  our 
Lord  Jesus  Christ.  Who  was  Melchizedek  .''  The  King  of 
Salem.  Salem  was  before  a  city,  the  same  which  afterwards, 
as  learned  men  have  delivered,  was  called  Jerusalem.  Before 
then  the  Jews  reigned  there,  there  was  this  Priest  Mel- 
chizedek, who  is  called  in  Genesis  the  Priest  of  the  Most  Gen. 14, 

18 

High  God.  The  same  met  Abraham,  when  he  delivered  ' 
Lot  from  the  hand  of  his  pursuers,  and  overthrew  those  by 
whom  he  was  held  captive,  and  delivered  his  brother :  after 
the  deliverance  of  his  brother,  Melchizedek  met  him.  And 
so  great  a  man  was  Melchizedek,  that  Abraham  v/as  blessed 
by  him.  He  brought  forth  bread  and  wine,  and  blessed 
Abraham,  and  Abraham  gave  him  tithes.  See  what  he 
brought  forth,  and  whom  he  blessed.  And  afterwards  was 
it  written.  Thou  art  a  Priest  for  ever,  after  the  order  of 
Melchizedek.  David  said  this  in  the  Spirit  long  after 
Abraham  ;  but  in  the  time  of  A-l)rah;im  lived  Melchizedek. 


346     The  Word  Incarnate  humbled  to  he  man''s  Food. 

Psalm  Of  what  other  saith  he,  Tho76  art  a  Priest  for  ever,  after  the 
Serm.  order  of  Melchizedek,  but  of  Hiai,  Whose  Sacrifice  je  know? 
^-  6.  Therefore  was  the  sacrifice  of  Aaron  taken  away,  and 

began  the  Sacrifice  after  the  order  of  Melchizedek.  There- 
fore some  one,  1  know  not  who,  changed  his  countenance. 
Who  is  this  some  one,  1  know  not  who  ?  It  should  not  be 
said,  I  know  not  who,  for  our  Lord  Jesus  Christ  is  well 
known.     In  His  own  Body  and  Blood  He  willed  our  health 

Mat.26,  to  be.     But  whereby  commended  He  His  Body  and  Blood  ? 

^  '  ''  By  His  own  humility;  for  unless  He  were  humble,  neither 
could  This  be  eaten  nor  That  drunk.   Consider  His  Highness ; 

Johni,  jji  ifiQ  beginning  was  the  Word,  and  the  Word  was  with 
God,  and  the  Word  was  God.  Behold  the  food  is  from 
everlasting :  but  of  It  eat  the  Angels,  of  It  eat  the  Hosts 
above,  of  It  eat  the  Heavenly  Spirits,  and  eating  they  are 
filled,  and  yet  remaineth  That  whole  Which  satisfielh  them 
and  maketh  them  glad.  But  what  man  could  be  capable  of 
that  food  ?  How  could  his  heart  be  made  fit  enough  for  that 
food.  Therefore  behoved  that  table  to  become  milk,  and  so 
to  come  even  to  babes.  But  how  doth  food  become  milk  ? 
How  is  food  changed  into  milk,  except  it  be  passed  through 
flesh  .''  For  the  mother  doth  this :  what  the  mother  eateth, 
that  eateth  the  infant :  but  because  the  infant  is  less  fit  to 
feed  on  bread,  the  same  bread  the  mother  incarnates,  and 
through  humility  of  her  own  breast  and  the  juice  of  milk,  of 
that  very  bread  feeds  the  infant.     How  then  did  the  Wisdom 

ib.  14.  of  God  of  that  same  Bread  feed  us?  The  Word  was  7nade 
flesh,  and  dwelt  among  us.     See  then  humility  ;  in  that  man 

Ps.  78,  ate  the  bread  of  Angels,  as  it  is  written.  He  gave  them  of  the 

"  ■  '  bread  of  Heaven.  Man  did  eat  Angels  food:  that  is.  That 
Word  by  which  the  Angels  live  from  everlasting,  Which  is 
equal  to  the  Father,  did  man  eat:  because,  Being  in  the 
form  of  God,  He  thought  it  not  robbery  to  be  equal  with  God: 

Phil.  2,  by  That  are  the  Angels  filled.  But  He  made  Himself  of  no 
'■  reputation,  that  man  might  eat  Angels'  food,  and  took  upon 
Him  the  form  of  a  servant,  and  was  made  in  the  likeness  of 
ynen ;  And  being  found  in  fashion  as  a  man,  He  humbled 
Himself,  and  became  obedient  unto  death,  even  the  death  of 
the  Cross :  that  so  from  His  Cross  might  be  commended 
unto  us  the  Body  and  the   Blood   of  the  Lord,  for  a  new 


Christ  unknown  amongst  the  Jeivs,  His  father'' s  kingdom.  847 

sacrifice.  Because  He  changed  His  Countenance  beforelnTwoo. 
Ahimelech,  that  is,  before  the  kingdom  of  His  Father.  For 
the  kingdom  of  His  Father  was  the  kingdom  of  the  Jews. 
How  the  kingdom  of  His  Father .?  The  kingdom  of  David, 
the  kingdom  of  Abraham.  For  the  kingdom  of  God  the 
Father  is  rather  the  Church,  than  the  people  of  the  Jews: 
but  according  to  the  flesh  the  kingdom  of  His  Father  was 
the  people  of  Israel.  For  it  was  said,  And  the  Lord  God^^^^^  i? 
shall  give  unto  Him  the  throne  of  His  father  David.  It  is 
shewn  then  that  according  to  the  flesh  the  father  of  the 
Lord  is  David :  but  according  to  the  Divinity,  Christ  is  not 
the  Son  but  the  Lord  of  David.  The  Jews  indeed  knew 
Christ  according  to  the  flesh,  according  to  the  Divinity  they 
knew  Him  not.  Therefore  He  asked  them  a  question,  say- 
ing, What  think  ye  of  Christ?  whose  Son  is  He?  They  say  Mat.22j 
unto  Him,  The  So7i  of  David.  He  saitli  unto  them,  Hov)  ~  ' 
then  doth  David  in  spirit  call  Him  Lord,  saying,  The  Lord 
said  unto  my  Lord,  Sit  Thou  on  My  right  Hand,  till  I  make 
Thine  enemies  Thy  footstool  ?  If  David  then  call  Him  Lord, 
how  is  He  his  Son  ?  And  they  were  not  able  to  answer  Him: 
because  they  knew  not  in  the  Lord  Christ  save  what  was 
visible  to  the  eyes,  not  what  was  understood  in  the  heart. 
But  if  they  had  had  within  eyes  as  they  had  without,  from 
that  which  they  saw  without  they  had  understood  the  Son  of 
David;  from  that  which  they  understood  within  they  had 
understood  the  Lord  of  David. 

7.  Tlierefore  He  changed  His  Countenance  before  Ahimelech. 
What  is,  before  Ahimelech  ?  Before  the  kingdom  of  His 
Father.  What  is,  before  the  kingdom  of  His  Father } 
Before  the  Jews.  And  He  sent  him  aicay,  and,  He  departed. 
Whom  did  He  send  away  ?  Even  the  people  of  the  Jews 
He  sent  away,  and  IJe  departed.  Thou  seekest  now  Christ 
among  the  Jews,  and  findest  Him  not.  Wherefore  did  He 
send  away,  and  depart?  Because  He  changed  His  coun- 
tenance. For  they  cleaving  to  the  sacrifice  after  the  order 
of  Aaron,  held  not  the  Sacrifice  after  the  order  of  Melchizedek ;  Heb.  7, 
and  so  lost  Christ,  and  the  Gentiles  began  to  have  Him,  to  ^' 
whom  He  had  not  before  sent  Preachers.  For  to  them,  He 
had  sent  Preachers :  David  himself,  Abraham,  Isaac,  and 
Jacob;  Isaiah,  Jereuiiah,  and  the  other  Prophets  had  He  sent, 


348      Clirist  quilted  those  tvho  questioned,  How  is  it? 

Psalm  and  a  few  tliereby  learned  knowledge,  but  they  a  very  few  in 
Seiim.  comparison  of  them  tliat  perished,  for  they  were  many.  .  For 

__L we  read  that  there   were  thousands.     For  it  is  written,  A 

27.  '  ^^  remnant  sliall  be  saved.     But  now  thou  lookest  for  circum- 
\^'}\\   cised  Christians,  and   findest  not.      But  there   were   of  the 
13.'      '  Circumcision,   in    the    primitive   times   of   the    faith,   many 
thousands  of  Christians.     Thou  lookest  for  them  now,  and 
findest  not.     Rightly  thou  findest  not,  for  He  changed  His 
^ii\m\s'it  Countenance  before  Abimelech,  and  He  quitted^  him,  and 
He  departed.     And  before  Achis  He   changed   His  coun- 
tenance,   and    He    quitted    him,    and    He    departed.     For 
therefore  were  the  names  changed,  that  the  change  of  names 
might  excite  our  attention  to  the  signification  of  the  mystery: 
lest  we  should  think  that  nothing  is  told  or  related  in  the 
Scriptures  of  the  Psalms,  save  what  is  found  in  the  Books 
of  Kings  to  have  been  done :    and  should  not  seek  there 
figures  of  things   to  come,   but  take    them   as  histories   of 
things  past.     Therefore  when  the  names  are  changed,  what  is 
said  to  thee?    Here  is  something  shut  up;  knock;  abide  not 
in  the  letter,  for  the  letter  killeth  :  but  desire  the  Spirit, /by 
2  Cor.3,  tlie  Spirit  giveth  life:  the  understanding  of  the  Spirit  saveth 
him  that  believeth. 

8.  How  then  He  quitted  king  Achis,  hear  now,  my  Brethren. 
I  said  that  Achis  is  interpreted,  How  is  it.?  Recollect 
the  Gospel;  when  our  Lord  Jesus  Christ  spoke  concern- 
John  6,  ing  His  Body,  He  said,  Except  a  man  eat  My  Flesh,  and 
""■^  '  drink  My  Blood,  he  shall  have  no  life  in  Itim.  For  My 
Flesh,  is  meat  indeed,  and  Mg  Blood  is  drink  indeed.  And 
His  Disciples  who  followed  Him  feared,  and  were  shocked 
at  His  discourse;  and  understanding  it  not,  they  thought  that 
our  Lord  Jesus  Christ  said  some  hard  thing,  as  if  they  were 
to  eat  His  Flesh,  and  to  drink  His  Blood  which  they  saw; 
and  could  not  endure  it,  saying  as  it  were,  How  is  it.''  For 
error  and  ignorance  and  folly  are  in  the  person  of  king  Achis. 
For  when  it  is  said,  How  is  it,  something  is  not  understood; 
where  something  is  not  understood,  there  is  the  darkness  of 
ignorance.  There  was  then,  in  them,  the  kingdom  of  igno- 
rance, as  it  were  king  Achis :  that  is,  the  kingdom  of  error 
prevailed  over  them.  But  Pie  said,  E.vcept  a  man  eat  My 
Flesh,  and  drink  My  Blood  :   because  He  had  changed  His 


He  .seemed  lu  the  uuhelieviny  as  one  mad.  349 

Countenance,  it  seemed  like  raving  and  madness,  that  HelNxROP. 
should  give  to  men  His  Flesh  to  be  eaten,  and  His  Blood  to 
be  drunk.     Therefore  David  was  thought,  as  it  were,  mad, 
when   Achis  himself  said,  Wherefore  have  ye  brought  this 
mad  fellow  unto  me  ?  Doth  not  this  seem  madness,  Eat  My 
Flesh  and  drink  My  Blood  ?  And  He  saying,  Whoso  eateth  not  John  6, 
ilfy  Flesh  and  drinketh  not  My  Blood,  shall  have  no  life  in 
him,  seemeth  to  be  mad.      But  to  king  Achis  He  seemeth 
to  be  mad,  that  is,  to  the  foolish  and  ignorant.     Therefore 
He  quitted  them,  and  departed:    understanding  fled  from 
their  heart,  lest  they  should  be  able  to  comprehend  Him. 
And  what  said  they  }     As  it  were,  How  is  it  ?  which  is  inter- 
preted, Achis.     For  they  said,  Hotv  can  this  Man  give  us  His  Johu  G, 
Flesh  to  eat?    They  thought  the  Lord  a  mad  fellow,  and  that' 
He   knew  not  what  He  spoke,  and   that    He   was  insane. 
But  He  Who  knew  what  He  said,  in  that  change  of  His 
Countenance,  and  in  that  seeming  raving  and  madness,  de- 
clared mysteries,  and  '  affected,  and  drummed  upon  the  doors 
of  the  city.' 

9.  Now  must  we  enquire  what  that  also  may  be.  He 
affected,  and  drummed  upon  the  doors.  Not  without  reason 
is  it  said,  He  fell  down  at  the  doors  of  the  gate:  not  without 
reason  is  it  said,  His  spittle  ran  down  upon  His  beard; 
these  things  are  not  said  in  vain.  With  the  wages  of  vmder- 
standiug,  a  long  discourse  ought  not  to  be  burdensome.  Ye 
know,  my  Brethren,  that  those  same  Jews,  before  whom  He 
changed  His  Countenance,  and  sent  them  away,  and  dei)arted, 
this  day  rest.  If  they  who  lost  Christ,  whom  He  sent  away, 
and  departed,  have  a  vain  rest ;  we  have  a  fruitful  rest,  that 
we  may  understand  Christ,  Who  sent  them  away,  and  came 
unto  us.  All  things  are  not  done  in  vain;  neither  were  they 
in  that  madness  of  Dcwid,  of  which  it  is  said,  He  affected, 
and  drummed  upon  the  gates  of  the  city,  and  was  carried  in 
His  own  hands,  and  fell  doivn  at  the  doors  of  the  gate,  and 
His  spittle  ran  down  over  His  heard.  He  affected:  what  is, 
He  affected  ?  He  had  an  affection.  What  is  it  to  have  an 
affection.?  He  had  compassion  on  our  infirmities,  and  there- 
fore would  He  to  take  upon  Himself  the  same  flesh,  that 
therein  He  might  destroy  death.  Having  then  compassion 
on  us,  He  was  said  to  affect.     Therefore  doth  the  Apostle 


350  Christ  ^drumming on  the  doors,'" bor fie  in  His  Own  Hands 

Psalm  reprove  those  who  are  hard  and  without  aftection.     For  re- 

Serm.  proving   some   he    saith,    PVithout    natural   affection,    nn- 

^-      merriful ;    where    is  affection,  there    is    meixy.      Where    is 

31.  '   'mercy?    He  had  mercy  on  us  from  above:  for  if  He  had 

refused  to  empty  himself,  remaining  in  that  Form  in  which 

He   was  equal  with    the   Father  from    everlasting,   we  had 

always  remained  in   death:    but  that  He  might  deliver  us 

from  everlasting  death,  to  which  the  sin  of  pride  had  brought 

us,  He  humbled  Himself,  being  made  obedient  unto  death, 

even  the  death  of  the  Cross.    Therefore  He  affected,  because 

He  came  even  to  the  death  of  the   Cross,      And    because 

whoever  is  crucified  is  extended  on  wood;  and  that  to  make 

a  drum,  flesh,  that  is,  skin,  is  extended  on  wood,  therefore 

it  is  said,  He  drummed,  that  is,  He  was  crucified.  He  was 

extended  on  wood.    He  affected,  that  is.  He  had  affection  for 

Johnio,  us,  that  He  might  lay  down  His  life  for  His  sheep.     He 

^^'        drummed:  How?  iijwn  the  doors  of  the  city.     The  door  is 

that  which   is  opened  to  us,  that  we  may  believe  in  God. 

We  had  closed  the  door  against  Christ,  and  had  opened  it 

to  the  devil.     Against  Life  Eternal  had  we  oiu  hearts  closed. 

But  He,  the  Lord  our  God,  because  w^e  men  had  our  hearts 

closed  against  life    eternal,  and  would    not  see  the  Word, 

Which  Angels  see,  with   His  Cross  opened  the  hearts   of 

mortal  men,  that  is,  He  drummed  against  the  doors  oj  the 

city. 

10.  And  was  carried  in  His  Oun  Hands :  how  indeed 
this  could  be  done  in  case  of  a  man,  who,  Brethren,  can 
understand?  For  who  is  carried  in  '  his  own  hands?'  In  the 
hands  of  others  can  a  man  be  carried,  in  his  own  hands  is 
no  man  carried.  How  this  may  be  understood  of  David 
according  to  the  letter,  we  find  not ;  but  in  Christ  we  find. 
For  Christ  was  carried  in  His  Own  Hands,  when  commending 
Mat.2G,  His  Own  Body,  He  said,  This  is  My  Body.  For  That  Body 
He  carried^  in  His  Own  Hands.  This  is  the  Humility  of 
our  Lord  Jesus  Christ,  this  is  much  commended  unto  men. 
According  to  this  He  exhorteth  us.  Brethren,  to  live  ;  that 
is,  that  we  should  imitate  His  Humility ;  that  we  should  slay 
Goliath,  and  holding  Christ,  should  conquer  pride.     For,  He 

*  So  Oxf.  Mss.  but  Ed.  Ben.  notes     That   in    His  own  hands.'     '  Ferebat 
that  all  his   Mss.  read,  '  He  carried     illud  in  manibus  suis.' 


falling  down  at  the  gate  ^  His  strength  hidden  by  weakness.  35 1 

fell  doicn  at  the  doors  of  the  gate.     What  is,  fell  down  ?  Intuod. 
Cast  Himself  down  unto  humility.     What  is,  at  the  doors  of 
the  gate  ?    At  the  beginning  of  faith,  whereby  we  are  saved. 
For  none  beginnelh  but  from  tlie  beginning  of  faith,  as  it  is 
said  in  the  Song  of  Songs,  Thou  shall  come,  and  shall  pass  So). 
through  fro7n  the  beginning  of  faith.     We  shall  come  ^acCg"^^^' 
to  face  ;  as  it  is  written.  Beloved,  noiv  are  ue  the  sons  of  God,  ]  j^i^j 
and  it  doth  not  gel  api^ear  what  ue  shall  be ;    but  tie  know'-^y  2. 
that,  it'hcn  He  shall  appear,  ice  shall  be  like  Him  ;  for  tve 
shall  see  Him    as  He   is.      We   shall   see  Him.      When  ? 
When    these    things    have    passed   away.      Hear   also    the 
Apostle  Paul,  Now  we  see  through  a  glass  darkly ;    but  then  i  Cor. 
face  to  face.     Before  then  we  see  face  to  face  the  Word,     ' 
which  Angels  see,   we  have   yet  need  of  the  doors  of  the 
gate,  at  which  the  Lord  fell  down,  humbling  Himself  even 
unto  death. 

11.  What  is  it  that.  His  spittle  ran  doion  over  His  beard? 
For  in  this,  He  changed  His  Countenance  before  Abimelech,  or 
Achis,  and  He  quitted  him,  and  He  departed;  those  that 
understood  not,  He  quitted.  To  whom  went  He .''  To  the 
Gentiles.  Thei'efore  let  us  understand,  what  they  could  not. 
The  spittle  of  David  ran  down  over  his  beard ;  what  is,  The 
spittle  ?  As  it  were,  infantile  words ;  for  spittle  runneth 
down  with  infants.  Were  not  these  like  infantile  words.  Eat 
ye  My  Flesh,  and  drink  My  Blood  ?  But  those  infantile  words 
covered  His  strength.  For  by  the  beard  is  understood 
strength.  The  spittle  therefore  running  down  over  His  beard, 
what  is  it  but  words  of  weakness  covering  His  strength  .? 
Your  Holiness  hath  now,  as  I  trust,  understood  the  title  of 
this  Psalm.  If  we  should  wish  now  to  explain  the  Psalm 
also,  there  is  fear  lest  those  things  which  ye  have  heard 
should  slip  out  of  your  hearts.  The  title  of  this  Psalm 
have  we  explained  in  the  Name  of  our  Lord  Jesus  Chiist : 
since  to-morrow  is  the  Lord's  Day,  and  we  owe  unto  you  a 
discourse,  let  us  defer  unto  to-morrow  the  text  of  the  Psalm, 
that  ye  may  hear  it  also  with  pleasure. 


352    Ex^plaiinHo))  of  David's  feigned  madness  repeated. 


PSALM  XXXIV. 


DISCOURSE  THE  SECOND. 


Psalm      Those  of  3'ou  who  were  present  yesterday,  T  doubt  not, 

Serm.  remember  our  promise  ;    and  now  it  is  time,  in  the  Name  of 

,— ^ — '—  the  Lord,  to  pay  the  debt.     He  inspired'  us  to  promise,  He 
ial.com-     .  .  .  -i  ^  c 

manded  wiU  also   give  US   power  to  pay,  being  always  debtors  of 

charity.  For  that  it  is  which  is  always  paid,  and  yet  always 
Horn,  due,  as  saith  the  Apostle,  Oue  no  man  any  tlihig,  hut  to  love 
'  ■  one  another.  The  title  of  this  Psalm  we  explained  yester- 
day, and  when  the  exposition  detained  us  long,  the  text  of 
the  same  Psalm  we  deferred  to  explain.  Let  us  then  hear 
what  the  Holy  Spiiit,  by  the  mouth  of  His  holy  Prophet,  saith 
in  the  woi'ds  of  the  Psalm,  agreeable  to  the  title  which 
yesterday  we  handled.  Those  who  were  not  then  present 
perhaps  demand  of  us  also  this  as  a  debt ;  but  lest  haply 
through  other  such  delays,  we  defraud  those  to  whom  we 
ought  now  to  pay  what  we  owe,  from  a  brief  recital  thereof 
let  them  understand  as  mucli  as  they  can,  who  to-day  are 
here  present,  and  yesterday  were  not.  But  if  any  thing 
moveth  them,  Avhich  they  may  wish  to  enquire  of  more 
diligently,  they  will  find  our  ears  open  to  them  in  Christ's 
Name,  at  any  other  time,  lest  this  be  hindered. 

2.  I  said  that  it  was  written  in  the  Book  of  Kings,  that 
David,  when  he  fled  from  Saul,  would  be  hid  with  a  certain 
king  of  Gath  named  Achis  ;  but  when  his  glory  had  been 
made  known  there,  lest,  through  envy,  the  same  king,  to 
whom  he  had  fled,  should  contrive  any  thing  against  him,  he 
feigned  madness,  and,  as  if  possessed  with  frenzy,  changed 
his  countenance,  and  as  we  read,  affected,  and  drmmned 
upon  the  doors  of  the  citij^  and  was  carried  in  his  own 
hands,  and  fell  down  at  the  doors  of  the  gate.  And  king 
Achis  said.  Wherefore  have  ye  brought  this  fellow  to  me  : 
have  I  need  of  madmen  ?  And  so  sent  him  away,  that  it 
might  be  fulfilled  which  here  is  written.  He  changed  His 


Types  of  the  Crucijixion,  of  the  Jews'  rejection,  !S;c.    353 

Countenance,  and  He  sent  him  awat/,  and  He  departed.    But  Inthod. 
he  quitted  king  Acliis  ;  but  here  it  is  written,  that  He  changed 
His  Countenance  hefore  Ahinielech,  and  He  quitted  him,  and 
He  departed.     But  I  said  that  the  names  were  changed  that 
it  might  be  shewn  to  be  a  mystery  ;    lest  if  the  same  name 
had  been  repeated  in  the  title  of  the  Psalm,  he  should  seem 
not  to  have  propliesied  to  us  something  mysterious,  but  to 
have  related  it  as  a  fact.     Both  names  then  contain  a  great 
mystery.     For  Achis  is  interpreted,  How  is  it?    Abimelech 
is    interpreted.  The  kingdom  of  my  father.     In  that  word 
then  which  is  called.  How  is  it,  is  signified  ignorance,  and 
by  it  is  to  be  understood,  the  expression  of  one  wonderiu"- 
and  not  perceiving:    but  in  that  which  is  called  Abimelech, 
is  signified  the  kingdom  of  the  Jews.     For  that  in  the  person 
of  Christ  may  be  called,  The  kingdom  of  My  father,  because 
His    father,    according    to    the    flesh,   was    David,  and    the 
kingdom  of  David  was  in  the  nation  of  the  Jews.     Therefore, 
before  the  kingdom  of  His  father,  He  changed  His  Counte- 
nance, and  He  sent  him  away,  and  He  departed;  because 
there  was   there  a  sacrifice    after   the  order  of  Aaron,  and 
afterwards  He  of  His  Own  Body  and    Blood  appointed  a 
sacrifice  after  the  order  of  Melchizedek.     He  changed  then 
His    Countenance    in    the  Priesthood,  and    sent    away   the 
kingdom    of  the  Jews,  and   came    to    the  Gentiles.     What 
then  is.  He  (rffectcd?    He  was  full  of  affection.     For  what  is 
so  full  of  aflcction  as  the  Mercy  of  our  Lord  Jesus  Christ, 
Who,  seeing  our  infirmity,  that  He  might  deliver  us  from 
everlasting  death,  imderwent  temporal  death  witli  such  great 
injury  and  contumely  ?   And  He  drummed:    because  a  drum 
is  not  made,  except  when  a  skin  is  extended  on  wood  ;    and 
David  drummed,  to  signify  that  Christ  should  be  crucified. 
But,  He  drummed  upon  the  doors  of  the  city :   what  are  the 
doors  of  the  city,  but  our  hearts  which  we  had  closed  against 
Christ,  Who    by  the  drum  of   His  Cross  hath  opened  the 
hearts  of  mortal  men?   And  was  carried  in  His  Own  Hands: 
how  carried  in  His  Own  Hands  f    Because  when  He  com- 
mended His  Own  Body  and  Blood,  He  look  into  His  Hands 
that  which   the    faithful  know  ;    and  in    a    manner    carried 
Himself,  when  He  said.   This  is  My  Body.     And  He  felt  ^^^''^^^ 
down  at  the  doors  of  the  gate ;    that  is,  He  humbled  Him- 

A  a 


354        Christ  an  example  of 'patience  and  humility. 

Psalm  self.  For  this  it  is,  10  fall  down  even  at  the  very  beginning 
XXXIV.  q(-  q^^j.  f^^jt^]^^  jTqi.  t]^g  door  of  the  gate  is  the  besinniug  of 
II.  faith  ;  whence  bcginneth  the  Church,  and  arriveth  at  last  even 
unto  sight :  that  as  it  believeth  those  things  which  it  seeth 
not,  it  may  deserve  to  enjoy  them,  when  it  shall  have  began 
to  see  face  to  face.  So  is  the  title  of  the  Psalm  j  briefly  we 
have  heard  it ;  let  us  now  hear  the  very  words  of  Him  that 
affectelh,  and  drummeth  upon  the  doors  of  the  city. 

3.  Ver.  1 .  /  If  ill  bless  the  Lord  at  all  times ;  His  praise  shall 
be  ever  in  my  mouth.  So  speaketh  Christ,  so  also  let  a  Chris- 
tian speak ;  for  a  Christian  is  in  the  Body  of  Christ ;  and 
therefore  was  Christ  made  Man,  that  that  Christian  might  be 
enabled  to  be  an  Angel,  who  saith,  /  will  bless  the  Lord  at 
all  times.  When  shall  I  bless  the  Lord  ?  When  He  blesseth 
thee  ?  Wlien  the  goods  of  this  world  abound  ?  When  thou 
hast  great  abundance  of  corn,  oil,  and  wine,  of  gold  and 
silver,  of  servants  and  cattle  ;  when  this  mortal  health  re- 
maineth  unwounded  and  sound ;  when  all  that  are  born  to 
thee  grow  up,  nothing  is  withdrawn  by  immature  death,  hap- 
piness wholly  reigneth  in  thy  house,  and  all  things  overflow 
around  thee ;  then  shalt  thou  bless  the  Lord  ?  No  j  but  at  all 
times.  Therefore  both  then,  and  when  according  to  the  time, 
or  according  to  the  scourges  of  our  Lord  God,  these  things  are 
troubled,  are  taken  away,  are  seldom  born  to  thee,  and  born 
pass  away.  For  these  things  come  to  pass,  and  thence  fol- 
loweth  penury,  need,  labour,  pain,  and  temptation.  But  thou, 
who  hast  sung,  /  will  bless  the  Lord  at  all  times:  Llis  praise 
shall  be  ever  in  my  mouth,  both  when  He  giveth  them,  bless; 
and  when  He  taketh  them  away,  bless.  For  it  is  He  that 
giveth,  it  is  He  that  taketh  away :  but  Himself  from  him 
that  blesseth  Him  He  taketh  not  away. 

4.  But  who  is  it  that  blesseth  the  Lord  at  all  times,  except 
the  humble  in  heart.  For  very  humility  taught  our  Lord  in 
His  Own  Body  and  Blood :  because  when  He  commendeth 
His  Own  Body  and  Blood,  He  commendeth  His  Humility,  in 
that  which  is  written  in  this  history,  in  that  seeming  madness 
1  Sam.  of  David,  which  we  have  passed  by.  And  his  spittle  ran 
'  *  down  over  his  beard.  When  the  Apostle  was  read.  Ye  heard 
the  same  spittle,  but  running  down  over  the  beard.  One 
saith   perhaps,  What  spittle   have  we  heard  ?     Was  it  not 


The  humhle  bless  God  in  all  circumstances.         355 

read  but  now,  where  llie  Apostle  saith,  The  Jews  require  a  Ver. 
sign,  and  the  Greeks  seek  after  wisdom  ?     But  now  it  was '— 


read,  But  ice  preach ,  saith  he,  Christ  crucified,  (for  then  He  i  Cor.  i, 
drummed,)  unto  the  Jews  a  stumhling  block,  and  unto  the 
Greeks  foolishness ;  but  unto  them  which  are  called,  both 
Jews  and  Greeks,  Christ  the  Power  of  God,  and  the  Wisdom 
of  God.  Because  the  Foolishness  of  God  is  wiser  than  men, 
and  the  Weakness  of  God  is  stronger  than  men.  For  spittle 
signifieth  foolishness;  spittle  signifieth  weakness.  But  if 
the  Foolishness  of  God  is  wiser  than  men,  and  tlie  Weakness 
of  God  is  stronger  than  men ;  let  not  the  spittle  as  it  were 
offend  thee,  but  observe  that  it  runneth  down  over  the 
beard :  for  as  by  the  spittle,  weakness ;  so  by  the  beard, 
strength  is  signified.  He  covered  then  His  Strength  by  the 
body  of  His  Weakness,  and  that  which  without  was  weak, 
appeared  as  it  were  in  spittle ;  but  within  His  Divine 
Strength  was  covered  as  a  beard.  Therefore  humility  is 
commended  unto  us.  Be  humble  if  thou  wouldest  bless  the 
Lord  at  all  times,  and  that  His  praise  should  be  ever  in  thy 
mouth.  Because  Job  not  only  blessed  the  Lord,  when  he 
had  abundance  of  all  things,  wherewith  we  read  that  he  was 
made  both  rich  and  happy,  rich  in  cattle  and  servants  and 
houses,  happy  in  children  and  in  all  good  things.  Taken 
away  were  all  these  at  one  time,  yet  he  fulfilled  what  in  this 
Psalm  is  written,  saying.  The  Lord  gave,  and  the  Lord  hath  job  i, 
taken  away:  as  it  pleased  the  Lord,  so  it  came  to  pass,^' 
Blessed  be  the  name  of  the  Lord.  See  here  thou  hast  an 
example  of  one  blessing  the  Lord  at  all  times. 

5.  But  wherefore  doth  man  bless  the  Lord  at  all  times  ? 
Because  he  is  humble.  What  is  it  to  be  humble  ?  To  take 
not  praise  unto  himself.  Who  would  himself  be  praised,  is 
proud:  who  is  not  proud,  is  humble.  Wouldest  thou  not 
then  be  proud  ?  That  thou  mayest  be  humble,  say  what  is  here 
written  ;  (ver.  2.)  Jn  the  Lord  shall  my  soul  be  praised:  the 
humble  shall  hear  thereof  and  be  glad.  Those  then  who 
will  not  be  praised  in  the  Lord,  are  not  humble,  but  fierce, 
rough,  lifted  up,  proud.  Gentle  beasts  would  the  Lord 
have;  be  thou  the  Lord's  beast,  that  is,  be  thou  humble. 
He  sitteth  upon  Ihee,  He  ruleth  thee :  fear  not  lest  thou 
stumble,  and  fall  headlong:    that  indeed   is  thy  infirmity; 

Aa2 


350       The  as<t  mo)-e  patie/d  than  the  horse  and  mule. 

Psalm  but  consider  Who  sitteth  upon  thee.     Thou  art  an  ass's  colt, 

xxxiv.j^^jj.  tijQu  earnest  Christ.    For  even  He  on  an  ass's  colt  came 
Seum. 
II.     into  the  city ;  and  that  beast  was  gentle.     Was  that  beast 

Mat. 21, praised.?     Was  it  said  to  that  beast,  Hosanna  io  the  Son  of 

'^'  David;  blessed  is  He  that  cometh  in  the  Name  of  the  Lord/ 

The  ass  carried ;   but  it  Avas  He  that  was  carried,  that  by 

those  going  before  and  following  was  praised.     And  haply 

said  the  beast,  In  the  Lord  shall  nuj  soul  he  praised;   the 

humble  shall  hear  thereof  and  be  glad.     That  ass  never  said 

this.  Brethren ;    but  this  must  the  People   say,  which  doth 

imitate  that  beast,  if  it  would  carry  its  Lord.     Haply  the 

People  is  wroth  that  it  is  compared  to  the  ass,  whereon  the 

Lord  sat ;  and  some  uplifted  and  proud  will  say  to  me,  See 

he  hath  made  us  asses.     Let  him  be  the  Lord's  ass,  whoever 

saith  this,  lest  he  be  horse  or  mule  which  have  no  under- 

Ps.32,9.  standing ;  for  ye  knovr  the  Psalm  where  it  is  said,  Be  not 

ye  as  the  horse  or  as  the  mule,  which  have  no  understanding. 

For  horse  and  mules  sometimes  lift  up  their  neck,  and  by 

their  own  fierceness  throw  off  their  rider.     They  are  tamed 

with  the  bit,  with  bridle,  with   stripes,  until   they  learn  to 

submit,  and  to  carry  their  master.    But  thou,  before  ihy  jaws 

are  bruised  with  the  bridle,  be  humble,  and  carry  thy  Lord : 

wish  not  praise  for  thyself,  but  praised  be  He,  Who  sitteth 

upon  thee,  and   say  thou.   In   the  Lord  shall  my  soul  he 

praised;  tlie  humble  shall  hear  thereof,  and  he  glad.     For 

when  they  hear  that  are  not  humble,  they  are  not  glad,  but 

wroth :    and   tlie    same   are   they   which    say   that   we    have 

made  them  asses ;  but  let  them  which  are  humble  deign  to 

hear,  and  to  be  what  they  hear. 

6.  Now  followeth,  (ver.  3.)   O  magnify  the  Lord  icitli  me. 

Who  is  this  that  exhorteth  us,  that  we  should  magnify  the  Lord 

with  him  ?     Whoever,  Brethren,  is  in  the  body  of  Christ, 

ought  for  this  to  labour,  that  the  Lord  may  be  magnified 

with  him.     For  he  loveth  the  Lord,  whoever  he  is.     And 

how  doth  he  love  Him  ?     So  as  not  to  envy  his  fellow-lover. 

For  whoever  loveth  carnally,  iioust  needs  love  with  deadly 

jealousy.     If  haply  for  a  great  sum  he  hath  been  able  to  see 

naked  her  whom  with  deadly  love  he  hath  desired,  doth  he 

wish  that  another  also  should  see  her  ?     Needs  must  he  be 

wounded  with  jealousy  and  envy,  if  another  also  ha\  e  seen 


Lovers  of  Christ  envy  not,  but  bring  all  they  can  to  Unity.  357 

her.     And  so  is  chastity  preserved,  if  he  alone  hath   seen   Ver. 
who  ma}',  and  not  another ;  or  not  even  he.     Not  so  is  the ^— 


Wisdom  of  God      Her  we  shall  see,  face  to  face,  and  we 
shall  all  sec,  and  no  one  there  will  be  jealous.     Unto  all  She 
sheweth  Herself,  and  unto  all  is  pure  and  chaste.     They  are 
changed  into  Her,  and  She  is  not  changed  into  them.     She 
is  Truth  indeed,  She  is  God  indeed.     Have  ye  ever  heard. 
Brethren,  that  our  God  can  be  changed?     The  Truth  Su- 
preme above  all  is  He,  the  Word  of  God  is  He,  the  Wisdom 
of  God  is  He,  by  Whom  all  things  were  made :   He  hath  His 
lovers.     But  what  saith  His   lover  ?     O  magnify  the  Lord 
loith  me:  1  would  not  alone  magnify  the  Lord,  I  would  not 
alone  love,  I  would  not  alone  embrace  Him.     For  neither  if  1 
embrace  Him,  will  there  be  no  room  where  another  may  lay 
his  hands.     Such  breadth  is  there  in  Wisdom  Itself,  that  all 
souls  may  embrace  and  enjoy  Her.     And  wnat  shall  I  say, 
Brethren  "^     Let  them  blush   who   so  love  God  as  to  envy 
others.     Abandoned  men    love    a    charioteer,   and   whoever 
loveth  a  charioteer  or  hunter,  wisheth  the  whole   people  to 
love  with   him,  and  exhorteth,   saying,  Love  with  me  this 
pantomime,  love  with  me  this  or  that  shame.     He  calleth 
among  the  people  that  shame  may  be  loved  with  him  ;  and 
doth  not  a  Christian  call  in  the  Church,  that  the  Truth  of 
God  may  be  loved  with  him  ?     Stir  up  then  love  in  your- 
selves, Brethren  ;  and  call  to  every  one  of  yours,  and  say,  O 
magnify  tlte  Lord  with  me.    Let  there  be  in  you  that  fervour. 
Wherefore  are  these  things  recited  and  explained  ?     If  ye 
love   God,  bring   quickly  to   the   love   of  God   all  wdio  are 
joined  unto  you,  and  all  who  are  in  your  house  ;  if  the  Body 
of  Christ  is  loved  by  you,  that  is,  if  the  unity  of  the  Church, 
bring  them  quickly  to  enjoy,  and  say,  O  magnify  the  Lord 
with  mc. 

7.  And  let  us  exalt  His  Name  together^.     What  is,  let  ns\  '  in 
exalt    His  Name   together?     That  is,  in   one.     For  many  sum.' 
copies  so  have  it,  O  magnify  the  Lord  icith  me  ;  and  let  us 
exalt  His  Name  in  one".    Whether  it  be  said,  together^  or  in    ' '"  , 

"^  unum. 

one,  it  is  the  same  thing.     Therefore  bring  quickly  whom  ye 
can,  by  exhorting,  by  transporting',  by  beseeching,  by  dis- ^  ;i'-' by 
puling,  by  rendering  a  reason,  with  meekness,  with  gentle- insj,' 
ness.     Bring  them  quickly  unto  love ;  that  if  they  magnify 


358      Schismatics  rend  the  Body,  Persecutors  brake  not. 

Psalm  the   Lord,  tliey  may  magnify  Him  in   one.     The  party  of 

xxxiv.  Donatus  seem  indeed  milo  themselves  to  magnify  the  Lord : 

Serm.  °      '' 

II.  why  doth  the  whole  world  offend  them?  Let  us,  Brethren, 
say  unto  them,  O  magnify  the  Lord  with  me,  and  let  us 
exalt  His  Name  in  one.  Wherefore  would  ye  magnify  the 
Lord  in  separation  ?  He  is  One ;  v/herefore  would  ye  make 
two  peoples  of  God  ?  Wherefore  would  ye  rend  the  Body 
of  Christ  ?  For  surely  He  hung  upon  the  Cross,  when  He 
drummed;  and  when  He  hung  upon  the  Cross,  He  gave  up 
the  ghost;  and  they  came  who  had  suspended  Him,  and 
found  that  He  had  given  up  the  ghost,  and  they  brake  not 
His  legs  :  but  the  legs  of  the  thieves,  yet  living  on  the  cross, 

John  19,  they  brake,  that  by  a  speedy  death  through  very  pain  they 
might  be  freed  from  their  torment,  which  thing  was  wont  to 
be  done  to  persons  crucified.  So  came  the  persecutor,  and 
found  that  the  Lord  had  quietly  given  up  the  ghost,  as  He 

John  10,  said  Himself,  I  have  power  to  lay  down  my  life.    (For  whom 

laid  he  down  His  life  ?     For  all  His  people,  for  His  whole 

body.)     So  the  persecutor  came,  and  brake  not  the  legs  of 

Christ ;  Donatus  came,  and  rent  the  Church  of  Christ.    The 

Body  of  Christ  upon  the  Cross  is  whole,  even  in  the  hands 

of  His   persecutors:    and   in  the  hands  of  Christians  the 

Church  of  Christ  is  not  whole.     Let  us  then.  Brethren,  cry 

with  groans  as  much  as  we  can,  saying,  O  magnify  the  Lord 

uith  me,  and  let  us  exalt  His  Name  in  one.     For  so  the 

Church   crieth   unto  them ;    it  is   the  voice  of  the   Church 

crying  unto  them  who  have  cut  themselves  off  from  her.    For 

whereby  were  they  rent  from  her  ?     Through  pride.     But 

Christ  teach eth  humility,  when  He  commendeth  His  Body 

and  Blood :   this  as  1  said  to  your  Holiness,  is  treated  and 

celebrated  in  the  text  of  this  Psalm;  wherein  is  commended 

tlie  Body  and  Blood  of  Christ,  when  the  Humility  of  Christ 

is  commended,  w^hich  for  oiu'  sakes  He  deigned  to  take  upon 

Himself 

8.  Ver.  4.  /  sought  the  Lord,  and  He  heard  me.     Where 

heard  the  Lord  ?  Within.    Where  giveth  He  ?  Within.    There 

thou  prayest,  there  thou  art  heard,  there  thou  art  blessed. 

Thou  hast  prayed,  thou  art  heard,  thou  art  blessed ;  and  he 

knoweth  not  who  standeth  by  thee :  it  is  all  earned  on  in 

Matt. 6,  secret,  as  the  Lord  saith  in  the  Gospel,  Enter  into  thy  closet, 
6. 


A  good  conscience  the  place  ivherein  to  worship  God.    359 

and  when  thou  hast  shut    thy  door^  pray  to    thy  Father  Ver. 
Which  is  in  secret ;  and  thy  Father  Which  seeth  in  secret^ '— 


shall  reward  thee  openly.  When  therefore  thou  enterest 
into  thy  chamber,  thou  enterest  into  thy  heart.  Blessed  are 
they  who  rejoice  when  they  enter  into  their  heart,  and  find 
therein  nought  of  evil.  Let  your  Holiness  attend ;  as  men 
are  unwilling  to  enter  their  houses  who  have  bad  wives,  as 
they  go  out  to  their  business,  and  rejoice;  when  the  hour 
has  come  to  return  to  their  own  house  they  are  sorrowful ; 
for  they  are  about  to  enter  to  weariness,  to  murmurings,  to 
bitterness,  to  confusions ;  for  a  house  is  not  quiet,  where 
between  a  man  and  his  wife  there  is  no  peace ;  and  to  him 
it  is  better  to  wander  about  abroad.  If  then  they  are  mise- 
rable, who  when  they  return  to  their  own  walls  fear  lest  they 
be  troubled  by  some  disturbance  of  their  own  family,  how 
much  more  miserable  are  they,  who  are  unwilling  to  return 
to  their  own  conscience,  lest  they  be  overturned  by  the  strife 
of  their  sins.  Therefore  that  thou  mayest  be  able  to  return 
willingly  to  thy  heart,  cleanse  it,  for  Blessed  are  the  pure  ^/^Matt.5, 
heart;  for  they  shall  see  God.  Take  away  thence  filthy 
desires,  take  away  the  spot  of  avarice,  take  away  the  plague 
of  superstition,  take  away  sacrilege,  and  evil  thoughts ; 
hatreds  also,  I  say  not  against  a  friend,  but  even  against  an 
enemy ;  take  away  all  these ;  so  enter  into  thy  heart,  and 
thou  shalt  rejoice  therein.  When  then  thou  hast  begun  to 
rejoice,  the  very  cleanness  of  thy  heart  will  delight  thee,  and 
will  make  thee  to  pray :  as  when  thou  comest  to  an}^  place, 
where  is  silence,  where  is  quiet,  the  place  is  clean;  thou 
sayest.  Let  us  pray  here;  and  the  quietness  of  the  place 
delighteth  thee,  and  thou  believest  that  God  will  there  hear 
thee.  If  then  the  visible  cleanness  of  a  place  delighteth 
thee,  wherefore  dolh  not  the  uncleanness  of  thy  heart  offend 
thee  ?  Enter  in,  cleanse  all,  lift  up  thine  eyes  unto  God, 
and  immediately  he  will  hear  thee.  Cry  and  say,  I  sought 
the  Lord,  and  He  heard  me;  and  delivered  me  out  of  all 
my  troubles.  Wherefore  ?  Because  even  when  thou  art 
enlightened,  when  thou  hast  begun  here  to  have  a  good 
conscience,  there  remain  troubles ;  because  there  remaineth 
some  infirmity,  until  death  be  swallowed  up  in  victory,  and 
this  mortal  have  put  on  immortality :   needs  must  thou  in  i  Cor. 

15,  54. 


S60  Inmtation  to  seek  God  for  Himself  alone. 

Psalm  this  world  be  scoiirged ;  needs  must  thou  suffer  some  tempta- 
XXXIV.  lions  some  suggestions :  God  will  cleanse  all,  He  will  deliver 
II.     thee  from  all  thy  troubles;  seek  thou  Him. 

9.  I  sought  the  Lord,  and  He  heard  me.     Who  then  are 
not  heard,  seek  not  the  Lord.     Attend,  Holy  Brethren;  he 
said  not,  I  sought  gold  from  the  Lord,  and  He  heard  me; 
I   sought  from  the  Lord    long  life,  and    He  heard  me ;    I 
sought  from  the  Lord  this  or  that,  and   He  heard  me.     It  is 
one  thing  to  seek  any  thing  from  the  Lord,  another  to  seek 
the  Lord  Himself.     /  sought  (saith  he)  the  Lord,  and  He 
heard  me.     But  thou,  when  thou  prayest,  saying,  Kjll  that 
my  enemy,  seekest  not  the    Lord,  but,  as  it  were,  makest 
thyself  a  judge   over  thy  enemj',  and  makest  thy  God   an 
'qu£csti- executioner'.     How  knowest  thou  that  he  is  not  better  than 
thou,  whose  death  thou  seekest?     In  that  very  thing  haply 
he  is,  that  he  seeketh  not  thine.     Therefore  seek  not  from 
the  Lord  any  thing  without,  but  seek  the  Lord  Himself,  and 
He  will  hear  thee,  and  while  thou  yet  speakest,  EEe  will  say, 
Is.  65,    Lo,  here  1  am.     What  is,  Lo,  here  I  am?  Lo,  I  am  present: 
what  wouldest  thou  ?    what  seekest  thou  of  Me  .?     Whatever 
I  should  give  thee,  is  more  vile  than  I;  Myself  have  thou. 
Me  enjoy,  Me  embrace:  not  yet  art  thou  able  wholly;  by 
faith  touch  Me,  and  thou  shalt  cleave  unto  Me,  (this  God 
saith  to  thee,)  and  thy  other  burdens  will  I  remove  from  off 
thee,  that  thou  mayest  wholly  cleave  unto  Me,  when  I  have 
]  Cor.    changed  this  thy  mortal  to  immortality,  that  thou  mayest  be 
Mat.22  equal  to  My  Angels,  and  ever  see   My  Face,  and  mayest 
30-        rejoice,  and  thy  joy  none  shall  take  from  thee;  because  thou 
22.       '  soughtest  the  Lord,  and  He  heard  thee,  and  out  of  all  thy 
troubles  delivered  thee. 

10.  I  have  said  who  was  the  exhorter,  namely,  that  lover, 
who  would  not  alone  embrace  what  he  loveth,  and  saith, (ver.  5.) 
Apjiroach  unto  Him,  and  he  ye  lightened.  For  he  saith 
what  he  himself  proved.  For  some  spiritual  person  in  the 
Body  of  Christ,  or  even  our  Lord  Jesus  Christ  Himself 
according  to  the  flesh,  the  Head  exhorting  His  Own  Mem- 
bers, saith;  what?  A^Jproach  unto  Him,  and  be  ye  lightened. 
Or  rather  some  spiritual  Christian  inviteth  us  to  approach  to 
our  Lord  Jesus  Christ  Himself  But  let  us  a])proach  to 
Him  and  be  lightened ;  not  as  the  Jews  approached  to  Him, 


No7ie  shall  he  put  to  shame  who  come  to  Chris/\'i  light.   361 

that  they  might  be  darkened ;  for  they  approached  to  Hitn   Veb. 

that  they  might  crucify  Him:  let  us  approacli   to  Him  that '— 

we  may  receive  His  Body  and  Blood.  They  by  Him  cruci- 
fied were  darkened;  we  by  ealing  and  drinking  The  Crucified 
are  lightened.  Approach  unto  Hitn,  and  be  ye  lightened. 
Lo,  this  is  said  to  the  Gentiles.  Christ  was  crucified  amid 
the  Jews  raging  and  seeing;  tlie  Gentiles  were  absent;  lo, 
they  have  approached  who  were  in  darkness,  and  they  who 
saw  not  are  lightened.  Whereby  approach  the  Gentiles  ? 
By  following  with  faith,  by  longing  with  the  heart,  by  run- 
ning with  charity.  Thy  feet  are  thy  charity.  Have  two 
feet,  be  not  lame.  What  are  thy  two  feet }  The  two  com- 
mandments of  love,  of  thy  God,  and  of  thy  Neighbour. 
With  these  feet  run  thou  unto  God,  approach  unto  Him,  for 
He  hath  both  exhorted  thee  to  run,  and  hath  Himself  shed 
His  Own  Light,  as  he  hath  magnificently  and  divinely  con- 
tinued \  And  your  faces  shall  not  be  ashamed.  Approacfi 
(saith  he)  unto  Him,  and  be  ye  lightened;  and  your  faces 
shall  not  be  ashamed.  No  face  shall  be  ashamed  but  of  the 
proud.  Wherefore  ?  Because  he  would  be  lifted  up,  and 
when  he  hath  suffered  insult,  or  ignominy,  or  mischance  in 
this  world,  or  any  affliction,  he  is  ashamed.  But  fear  not 
thou,  approach  unto  Him,  and  thou  shalt  not  be  ashamed. 
Whatever  thy  enemy  doth  to  thee,  he  seemeth  to  be  suyjerior 
to  thee  before  men,  but  before  God  thou  art  superior.  I 
have  taken,  I  have  bound,  I  have  killed :  how  superior  seem 
they  to  themselves  who  say  these  things  !  How  superior 
seemed  the  Jews  unto  themselves,  when  they  buffeted  the 
Lord,  when  they  spat  in  His  face,  and  smote  Him  on  the 
head  with  a  reed,  when  they  crowned  Him  with  thorns,  when 
tliey  covered  Him  with  a  robe  of  ignominy  !  How  superior 
were  they  !  And  He  seemed  inferior,  because  He  fell  down 
at  the  doors  of  the  gate :  but  He  was  not  ashamed.  For 
He  was  the  True  Light,  tvhich  lighteth  every  man  thatjdhnl, 
cotneth  into  the  tvorld.  As  then  the  Light  cannot  be  con- ^" 
founded,  so  He  sufFereth  not  him   that  is  lightened   to  be 

»  So   our  Mss.   and  others,  as   Ed.  Him.'    '  Sic,  ut  magnifice  et  divine  se 

Ben.  says,  '  magno  consensu.'     '  Sicut  sequi  possitis.'  See  on  Ps.  xxii,  Exp.  ii. 

magnifice  et  divine  secutus  est.'     Ben.  §.   16.     '  Gloriously   expressed.'     The 

however  reads, '  so  that  ye  may  be  able  word  is  '  magnifice.* 
magnificently   and   divinely  to  follow 


362    He  tltat  crieth  as  poor,  shall  have  the  AngeVs  help. 

PsAi.M  confounded.      Therefore  approach    unto   Him,  and   he  ye 

^J"^^""' lightened,  and  your  faces  shall  not  be  ashamed. 
Serm,     ^  y  j       j 

II.  11.  But  saith  some  one,  How  shall  I  approach  unto  Him  ? 
With  so  great  evils,  so  gi-eat  sins  am  I  burdened ;  so  great 
crimes  cry  out  from  my  conscience ;  how  can  I  dare  to 
approach  unto  God  ?  How  ?  If  thou  humble  thyself  through 
penance.  But  I  am  ashamed,  sayest  thou,  to  do  penance. 
Approach  then  unto  Him,  and  thou  shalt  be  lightened,  and 
thy  face  shall  not  be  ashamed.  For  if  the  fear  of  being 
ashamed  recalleth  thee  from  penance,  but  penance  maketh 
thee  to  approach  unto  God  :  seest  thou  not  that  thou  bearest 
thy  punishment  in  thy  face,  for  therefore  was  thy  face 
ashamed,  because  it  approached  not  unto  God,  and  there- 
fore it  approached  not,  because  it  will  not  do  penance  ?  As  the 
Prophet  testifieth,  (ver.  6.)  The  poor  man  cried,  and  the  Lord 
heard  him.  He  teachelh  thee  how  thou  mayest  be  heard. 
Therefore  art  thou  not  heard,  because  thou  art  rich.  Lest 
haply  thou  say,  thou  criedst  and  wast  not  heard,  hear  where- 
fore ;  The  poor  man  cried,  and  the  Lord  heard  him.  As 
poor  cry  thou,  and  the  Lord  heareth.  And  how  shall  I  cry 
as  poor  ?  By  not,  if  thou  hast  aught,  presuming  therefrom 
upon  thy  own  strength :  by  understanding  that  thou  art 
needy;  by  understanding  that  so  long  art  thou  poor,  as  thou 
hast  not  Him  Who  maketh  thee  rich.  But  how  did  the 
Lord  hear  him  ?  And  saved  him  out  of  all  his  troubles.  And 
how  saveth  He  men  out  of  all  their  troubles  ?  (Ver.  7.)  The 
Angel  of  the  Lord  shall  send  **  round  about  them  that  fear 
Him,  and  shall  deliver  them.  So  it  is  written,  brethren,  not 
as  some  bad  copies  have  it.  The  Lord  shall  send  His  Angel 
round  about  them  that  fear  Him,  and  He  shall  deliver  them : 
but  thus,  The  Angel  of  the  L^ord  shall  send  round  about 
them  that  fear  Him,  and  shall  deliver  them.  Whom  called 
He  here  the  Angel  of  the  Lord,  who  shall  send  round  about 
them  that  fear  Him,  and  shall  deliver  them.-'  Our  Lord  Jesus 

Is.  9, 6.  Christ   Himself  is    called  in  Prophecy,    the  Angel    of  the 
L.XX  I  •'  <~> 

Mai.  3  g^"eat  Counsel,  the  Messenger  of  the  great  Counsel ;   so  the 
!•  Prophets  called  Him.     Even   He  then,   the  Angel    of  the 

great  Counsel,  that  is,  the  Messenger,  shall  send  unto  them 
that  fear  the  Lord,  and  shall  deliver  them.     Fear  not  then 

*>  immUtet.  LXX.  va^tfifiaXtl,  shall  cncmnp. 


Tasting  The  Lord's  goodness.     Folly  of  trust  in  man.    363 

lest  thou  be  hid:  wheresoever  thou  hast  feared  the  Lord,   Ver. 

there  doth  that  Angel  know  thee,  Who  shall  send  to  succour ^ 

thee,  and  shall  deliver  thee. 

12.  Now  will  He  speak  openly  of  the  same  Sacrament, 
whereby  He  was  carried  in  His  Own  Hands.    (Ver.  8.)  O  tasle 
and  see  that  the  Lord  is  good.    Doth  not  the  Psalm  now  open 
itself,  and  shew  thee   that   seeming  insanity   and    constant 
madness,  the  same  insanity  and  sober  inebriety  of  that  David, 
who  in  a  figure  shewed  I  know  not  what,  when  in  the  person 
of  king  Achis  they  said  to  him,  How  is  it"  ?    When  the  Lord 
said,  Except  a  man  eat  My  Flesh  and  drink  My  Blood,  he  John 
shall  have  no    life  in  him?    And  they  in   whom   reigned   '   * 
Achis,  that  is,  error  and  ignorance,  said;  wdiat  said  they? 
How  can  this  man  give  7ts  his  fiesh  to  eat?    If  thou  art  John  6, 
ignorant.  Taste  and  see  that  the  Lord  is  good:  but  if  thou"' 
understandest  not,  thou  art  king  Achis :  David  shall  change 

His  Countenance  and  shall  depart  from  thee,  and  shall  quit 
thee,  and  shall  depart. 

13.  Blessed  is  the  man  that  trusteth  in  Him,  Why 
needeth  this  to  be  explained  at  length  ?  Whoever  trusteth 
not  in  the  Lord,  is  miserable.  Who  is  there  that  trusteth 
not  in  the  Lord  ?  He  that  trusteth  in  himself.  Sometimes, 
which  is  even  worse,  (my  Brethren,  attend,)  sometimes  men 
trust  not  in  themselves,  but  in  other  men.     While  Garseus ' '  p.l 

is  alive  and  well,  thou  canst  do  me  no  harm ;  saith  one,  and  ^^^^' 
perhaps  he  speaketh  of  one  already  dead.  In  this  very  city, 
saith  one,  while  such  an  one  is  alive  and  well;  and  he 
perhaps  has  died  in  another  place.  And  how  soon  do  men 
say  this  :  they  say  not,  I  trust  in  God,  that  He  will  not 
permit  thee  to  hurt  me.  They  say  not,  I  trust  in  my  God, 
that  although  He  may  permit  thee  to  touch  somewliat  of 
mine,  to  touch  my  soul  He  will  not  permit  thee.  But  when 
they  say.  While  such  an  one  is  alive  and  well,  they  both 
refuse  to  have  safety  themselves,  and  weigh  down  these, 
through  whom  they  think  to  have  safety. 

14.  Ver.  9.  Ofear  the  Lord,  all  ye  His  saints,  for  there  is 
no  want  to  them  that  fear  Him.  For  many  therefore  will  not 
fear  God  the  Lord,  lest  they  suffer  hunger.  It  is  said  to 
them,  Defraud  not;  and  they  say.  Whence  can  I  feed  my- 

'  al.  '  when  those  wretched  ones  hefore  king  Achis  said,  How  is  it  P' 


364  Fear  God,  hut  not  for  this  life  only. 

Psalm  self ?     No  art  can  be  without   imposture;   no  business  can 

XXXIV.  i^g  without  fraud.     But   fraud   God   punisheth :    fear  God. 
Serm.  ^ 

II.     But  if  I  should  fear  God,  1  shall  not  have  whence  to  live. 

0  fear  the  Lord,  all  ye  His  saints,  for  there  is  no  icant  to 
them  that  fear  Hiin.  He  proniiseth  plenty  to  him  that 
trembleth,  and  doubteth,  lest  haply  if  he  should  fear  God, 
he  should  lose  things  superfluous.  The  Lord  fed  thee 
despising  Him,  and  will  He  desert  thee  fearing  Him  ? 
Attend,  and  say  not.  Such  a  one  is  rich,  and  I  am  poor.  I 
fear  the  Lord,  he  by  not  fearing  how  much  has  he  gained,  and 

1  by  fearing  am  bare!  See  what  follows;  (ver.  10.)  The  rich^ 
do  lack  and  suffer  hunger,  but  they  that  seek  the  Lord  shall  not 
leant  any  good  thing.  If  thou  receive  it  according  to  the 
letter,  He  seemeth  to  deceive  thee,  for  thou  seest  that  many 
rich  men  that  are  wicked  die  in  their  riches,  and  are  not  made 
poor  while  they  live  ;  thou  seest  them  grow  old,  and  come 
even  to  the  end  of  life  amid  great  abundance  and  riches. 
Thou  seest  their  funeral  pomp  celebrated  with  great  pro- 
fusion, the  man  himself  brought  rich  even  to  the  sepulchre, 
having  expired  in  beds  of  ivory,  his  family  weeping  around  ; 
and  thou  sayest  in  thy  mind,  if  haply  thou  knowest  some 
both  sins  and  crimes  done  by  him :  I  know  what  things  that 
man  hath  done  ;  lo,  he  hath  grown  old,  he  hath  died  in  his 
bed,  his. friends  follow  him  to  the  grave,  his  funeral  is  cele- 
brated with  all  this  pomp ;  I  know  what  he  hath  done  ;  the 
Scripture  has  deceived  me,  and  has  spoken  falsely,  where  I 
hear  and  sing;  The  rich  do  lack  and  suffer  hunger.  When 
was  this  man  in  need  }  when  did  he  suffer  hunger  }  But 
they  that  seek  the  Lord  shall  not  want  any  good  thing. 
Daily  I  rise  up  to  Church,  daily  I  bend  the  knee,  daily  I 
seek  the  Lord,  and  have  nothing  good  :  this  man  sought 
not  the  Lord,  and  he  hath  died  in  the  midst  of  all  these 
good  things  !  Thus  thinking,  the  snare  of  offence  choketh 
him ;  for  he  seeketh  mortal  food  on  the  earth,  and  seeketh 
not  a  true  reward  in  heaven,  and  so  he  putteth  his  head  into 
the  devil's  noose,  his  jaws  are  tied  close,  and  the  devil  holdeth 
him  fast  unto  evil  doing,  that  so  he  may  imitate  the  evil 
men,  whom  he  seeth  to  die  in  such  plenty. 

15.  Tlicrefore    understand    it   not   so.       And    how    shall 
1  understand  it  ?   Of  s])iritual  goods.     But  where  are  they  ? 
''  E.  V.   The  young  lions  do  lack,  ^r, 


The  true  and  only  satufying  riches  are  within.      365 

They  are  not  seen  with  the  eyes,  but  with  the  heart.     I  see   Ver, 

not  those  same  goods.     He  seeth  them  who  loveth.     Righte '— 

ousness  I  see  not.     No,  for  it  is  not  gold,  nor  is  it  silver. 
If  it  were  gold,  thou  wouldest  see  it.    Because  it  is  faith,  thou 
seest  it  not.     And  if  thou  seest  not  faith,  wherefore  lovest 
thou  a  faithful  servant  ?  Ask  thyself,  what  sort  of  servant  thou 
lovest.     Perhaps   thou   hast  a  servant  handsome,   of  good 
stature,  well  formed ;  but  a  thief,  good  for  nothing,  fraudu- 
lent :    but  perliaps  thou  hast  another  small  of  stature,  de- 
formed in   face,   of  bad  complexion ;    but  faithful,  thrifty, 
sober :  attend,  I  pray  thee ;  which  of  these  two  lovest  thou  ? 
If  thou  askest  the  eyes  of  the  flesh,  the  handsome  dishonest 
one  prevaileth  with   thee  ;    if  the   eyes  of  the  heart,  then 
prevailelh  the  deformed  faithful.     Thou  seest  then  what  it  is 
thou  wouldest  that  another  should  shew  unto  thee,  namely, 
faith ;    do  thou  shew  unto  him   the   same.     Wherefore  re- 
joicest  thou  at  him  who   sheweth   faith   towards  thee,   and 
praisest  him  for  those  goods  which  are  not  seen  but  with  the 
eye  of  the  heart.?  When  thou  art  filled  with  spiritual  riches, 
canst  thou  be  poor?     And  was  he  therefore  rich,  because 
he   had   a  bed   of  ivory ;    and  art  thou  poor  who  hast  the 
chamber   of  thy   heart  filled  with  such  jewelry   of  virtues, 
justice,  truth,  charity,  fi\ith,  endurance  ?    Unfold  thy  riches, 
if  thou  hast  them,  and  compare  them  with  the  riches  of  the 
rich.     But  such  an  one  has  found  in  the  market  mules  of 
great  value,  and  has  bought  them.     If  thou  couldest  find 
faith   to  be   sold,  how  much    wouldest  thou   give   for  that, 
which  God  willeth  that  thou  shouldest  have  gratis,  and  thou 
art  ungrateful }    Those  rich  then  lack,  they  lack,  and  what 
is  heavier,  they  lack  bread.     But  do  not  haply   think  that 
they  lack  gold  and  silver,  although  indeed  they  lack  these 
also.     How  much  had  such  a  man  ;  and  yet  what  could  ever 
satisfy  him  ?    So  he  died  lacking,  because  he  wished  to  gain 
more  than  he  possessed.     They  lack  even  bread.     How  lack 
they  even  bread  ?    If  thou   understandest  bread.     For  He 
hiith  said^,  I  am  the  Living  Bread  ivhich  came  down  from  ^ohn  6, 

.  .  51 

Heacen.     And  again,  Blessed  are  they  nhich  do  hunyer  and  Matt.  5 
thirst  after  riyhfeousness :   for  they  shall  be  filled.     But^- 

e  So  Mss.  ap.  Ben.  and  ours.     Ben.  reads,  '  If  tbou  understandest  not  bread,  ,   " 
TT    u   ..1       -J  '  I  Sam. 

He  bath  said.  „    5 


366    Learn  of  Christ.    Error  of  seeking  'good  days'  here. 

Psalm  tJiey  that  seek  the  Lord  shall  not  want  any  good  thing:  but 

^ERiJ'  ^'^^*  manner  of  good,  I  have  already  said, 
11.  16.  Ver.  n.  Come,  ye  children,  hearken  unto  me:  L  will 
tench  you  the  fear  of  the  Lord.  Ye  think  \  brethren,  that  T  say 
tliis :  think  that  David  saith  it ;  think  that  an  Apostle  saith 
it ;  nay  think  that  our  Lord  Jesus  Christ  Himself  saith  it ; 
Come,  ye  children,  hearken  unto  Me.  Let  us  hearken  unto 
Him  together;  hearken  ye  unto  Him  through  us.  For  He 
would  teach  us ;  He  the  Humble,  He  that  drurameth.  He 
that  affecteth,  would  teach  us.  And  what  saith  He  ?  Come, 
ye  children,  hearken  unto  3Ie ;  /  tvill  teach  you  the  fear 
of  the  Lord.  Let  Him  then  teach,  let  us  give  eai',  let  us 
give  heart.  Let  us  not  open  the  ears  of  the  flesh,  and  shut 
those  of  the  heart ;  but  as  He  Himself  said  in  His  Gospel, 

Mat.ii,  ^e  tJiat  hath  ears  to  hear,  let  him  hear.     Who  would  not 

15.  . 

hear  Christ  teaching  through  His  Prophet  ? 

17.  Ver.  12.  What  man  is  he  thai  desireth  life,  and  loveth 
to  see  good  days  ?  He  asketh  a  question.  Doth  not  every 
one  among  you  answer,  I  ?  Is  there  any  man  among  you  that 
loveth  not  life,  that  is,  that  desireth  not  life,  and  loveth  not  to 
see  good  days  ?  Do  ye  not  daily  thus  murmur,  and  thus 
speak ;  How  long  shall  we  suffer  these  things .?  Daily  are 
they  worse  and  worse :  in  our  fathers'  time  were  days  more 
joyful,  were  days  better.  O  if  thou  couldest  ask  those  same, 
thy  fathers,  in  like  manner  would  they  murmur  to  thee  of 
their  own  days.  Our  fathers  were  happy,  miserable  are  we, 
evil  days  have  we  :  such  an  one  ruled  over  us,  we  thought 
that  after  his  death  might  some  refreshing  be  given  to  us; 
worse  things  have  come :  O  God,  shew  unto  us  good  days ! 
What  man  is  he  that  desireth  life,  and  loveth  to  see  good 
days  ?  Let  him  not  seek  here  good  days.  A  good  thing  he 
seek&th,  but  not  in  its  right  place  doth  he  seek  it.  As,  if 
thou  shouldest  seek  some  righteous  man  in  a  country, 
wherein  he  lived  not,  it  would  be  said  to  thee,  A  good  man 
thou  seekest,  a  great  man  thou  seekest,  seek  him  still,  but 
not  here ;  in  vain  thou  seekest  him  here,  thou  wilt  never  find 
him.  Good  days  thou  seekest,  together  let  us  seek  them, 
seek  not  here.  But  our  fathers  had  them.  Ye  are  deceived : 
all  men  here  have  so  laboured.  Read  the  Scriplures ; 
"■  Most  Mss.  •  Think,'  imperative,  as  in  the  other  clauses. 


Times  not  worsethan  of  old.  Nothing  safehut  fear  of  God.  367 

therefore  God  willed  them  to  be  written,  that  we  might  have  Ver. 

12   13 
consolation.     In  the  time  of  Elias  was  there  a  famine,  our — '- — 


fathers  suffered  it.     The  heads  of  dead  beasts  were  sold  for 
gold;    they  slew  their  own  people,  and  ate  them;    and  two 
women  agreed  together  to  kill  their  sons,  and  eat  them  ;    one 
lulled  her   son,  and   the  two   ate  him  together;    the   other 
refused  to  kill  her  son,  and  she  who  had  first  slain  her  son 
sued  her,  and  this  her    suit    came  before    the    king,   they 
betook  themselves  even  before  the  king,  contending  concern- 
ing the  slaying  of  their  sons.     As  concerning  such  food,  God  2  Kings 
avert  what  we  read.     Always  are  there   evil    days  in    this   '^  "    ' 
world,   but   always    good    days   in    God.     Good    days    had 
Abraham,  but  within,  in  his  heart:    evil  days  had  he,  when 
through  famine  he  changed  his  place,  and  sought  food.     SoGen.12, 
all  men  have  sought  food.     Had  Paul  good  days,  who  saith,  j*^'  '^^^ 
In  hunger  and  thirst,  in  fastings  often,  in  cold  and  naked-  2  Cor. 
ness?   But  let  not  the  servants  be  wroth  ;  the  Lord  Himself  ^^'  ^'^* 
had  not  good  days  in  this  world:  insults,  injuries,  the  Cross, 
and  all  those  evils  did  He  suffer. 

18.  Let  not  a  Christian  then  murmur,  let  him  see  whose 
steps  he   followeth :    but  if  he  loveth  good   days,  let  him 
hearken  unto  Him  teaching  and  saying.  Come,  ye  children, 
hearken  unto  Me ;    I  ivill  teach  you  the  fear  of  the  Lord. 
What  wouldest  thou  ?    Life  and  good  days.     Hear,  and  do. 
(Ver.  13.)  Keep  thy  tongue  from  evil.     This  do.     I  will  not, 
saith  a  miserable  man,  I  will  not  keep  my  tongue  from  evil,  and 
yet  I  desire  life  and  good  days.    If  a  workman  of  thine  should 
say  to  thee,  I  indeed  lay  waste  this  vineyard,  yet  I  require 
of  thee  my  reward ;   thou  broughtest  me  to  the  vineyard  to 
lop  and  prune  it,  I  cut  away  all  the  useful  wood,  I  will  cut 
short  also  the  very  trunks  of  the  vines,  that  thou  have  thereon 
nothing  to  gather,  and  when  I  have  done  this,  thou  shalt  re- 
pay to  me  my  labour.     Wouldest  thou  not  call  him  mad  ? 
Wouldest  thou  not  drive  him  from  thy  house  or  ever  he  put 
his  hand  to  the  knife  ?  Such  are  those  men,  who  would  both 
do    evil,  and  swear  falsely,  and  speak  blasphemy  against 
God,  and  murmur,  and  defraud,  and  be  drunken,  and  dispute, 
and  commit  adultery,  and  use  charms,  and  consult  diviners, 
and  withal  see  good  days.     To  such  it  is  said,  thou  canst  not 
doing  ill  seek  a  good  reward.     If  thou  art  unjust,  shall  God 


3G8    The  Law  of  Love  goes  beyond  abstinence  from  crime. 

Psalm  also  be  unjust?    What   shall   J    do,    then?     What  desh-est 
XXXIV.  i\yQ^^  ?    Lifg  I  desire,  good  days  I  desire.     Keep  thy  tongue 
II.     from  evil,  and  thy  lips  that  they  speak  no  guile,  that  is, 
defraud  not  any,  lie  not  to  any. 

19.  But  what  is,  Depart  from  evil?    It  is  little  that  thou 
injure  none,  murder  none,  steal  not,  commit  not  adultery,  do 
no  wrong,  speak  no  false  witness ;  Depart /rorn  evil.    When 
thou  hast  departed,  thou  sayest,  Now  I  am  safe,  I  have  done 
all,  I  shall  have  life,  1  shall  see  good  days.     Not  only  saith 
he,  Depart  from  evil,  but  also,  and  do  good.     It  is  nothing 
that  thou  spoil  not:    clothe  the  naked.     If  thou  hast  not 
spoiled,  thou  hast  declined  from  evil ;  but  thou  wilt  not  do 
good,  except  thou  receive  the  stranger  into  thine  house.     So 
then  depart  from  evil,  as  to  do  good.    Seek  peace,  and  ensue 
it.     He  hath  not  said.  Thou  shalt  have  peace  here ;  seek  it, 
and  ensue  it.     Whither  shall  1  ensue  it?     Whither  it  hath 
gone  before.     For  the  Lord  is  our  peace,  hath  risen  again, 
and  hath  ascended  into  Heaven.     Seek  peace,  and,  ensue  it ; 
because   when  thou   also   hast   risen,  this   mortal    shall  be 
changed,  and  thou  shalt  embrace  peace  there  where  no  man 
sTiall  trouble  thee.     For  there  is  perfect  peace,  where  thou 
wilt  not  hunger.    For  here  it  is  bread  that  maketh  thy  peace : 
withhold  bread,  and  see  wdiat  a  war  there  will  be  within  thy 
bowels.     How   is   it  that  even   the    righteous    groan    here, 
Brethren  ?     That  ye  may  know  that  here  we  seek  ]:)eace,  but 
shall  obtain  it  only  in  the  end.     But  in  part  must  we  have 
it  here,  that  there  we  may  deserve  it  wholly.     What  is,  in 
part?     Let  us  be  peaceful  here,  let  us  love  our  neighbour  as 
ourselves.     So  love  thy  brother  as  thyself,  be  at  peace  with 
him.     But  there  cannot  but  exist  some  strifes,  as  between 
Acts]5, brethren  and  between  Saints  have  existed,  as  between  Bar- 
^^"         nabas  and   Paul,  but  not   such   as  to  destroy  concord,  not 
such  as  to  interru])t  charity.     For  even  thyself  thou  some- 
times resistest,  and  yet  thou  hatest  not  thj'self.     For  every 
one  w  lio  repenteth  of  any  thing,  striveth  with  himself.     He 
hath  sinned,  he  returneth,  he  is  angry  with  himself  that  he 
hath  done  this,  that  he  hath  committed  that.     Therefore  he 
is  at  strife  with  himself,  but  that  strife  tendeth  to  concord. 
See  how  a  certain  righteous  man  striveth  with  himself,  say- 
Ps.  42,   iugj   Why  art  thou  sorroicfal,  O  my  soul;    and  why  dost 


God  cares  for  us  when  He  seems  not  to  hear.  369 

thou,  disquiet  me?    Hope  thou  in  God  ;  for  I  will  >jet  praise  Veb. 
Him.     When  lie  saitb  to  his  soul,  Why  dost  thou  disquiet  —    '. 
me  ?  it  surely  did  disquiet  him.     He  wished  perhaps  himself 
to  suffer  for  Christ,  and  his  soul  became  sorrowful.     And  he 
who  knew  and  said,  Why  art  ihou  sorrotvful,  O  my  soul,  and 
why  dost  thou  disquiet  me  ?  had  not  yet  peace  with  himself; 
but  in  his  heart  he  clave  unto  Christ,  that  his  soul  might 
follow   Him,  and  not  disquiet  himself     Seek  then   peace, 
Brethren.     The  Lord  saith,  These  things  I  have  spoken  unto  Jdhnie, 
you,  that  in  me  ye  might  hare  peace.     Peace  in  this  world^^' 
I  promise    not  unto  you.     In  this  life  is  not  true   peace, 
neither  tranquillity.     The  joy  of  immortality,  the  society  of 
Angels,  is  promised.     But  whoever  hath  not  sought  it  while 
here  he  hath  been,  shall  not  have  it,  when  there  he  shall 
arrive. 

20.  Ver.  15.  Tlie  Eyes  of  the  Lord  are  upon  the  righteous: 
fear  not  then;  labour;  the  eyes  of  the  Lord  are  upon  thee. 
And  His  Ears  are  open  unto  their  prayers.  What  wouldest 
thou  more?  If  an  householder  in  a  great  house  should  not 
hearken  to  a  servant  murmuring,  he  would  complain,  and 
say.  What  hardship  do  we  here  suffer,  and  none  heareth  us. 
Canst  thou  say  this  of  God,  What  hardships  I  suffer,  and 
none  heareth  me?  If  He  heard  me,  haply,  sayest  thou,  He 
would  take  away  my  tribulation :  I  cry  unto  Him,  and  yet 
have  tribulation.  Only  do  thou  hold  fast  His  ways,  and 
when  thou  art  in  tribulation,  He  heareth  thee.  But  He  is  a 
Physician,  and  still  hast  thou  something  of  putrefaction ; 
thou  criest  out,  but  still  He  cutteth,  and  takelh  not  away 
His  Hand,  until  He  hath  cut  as  much  as  pleaseth  Him.  For 
that  Physician  is  cruel  who  heareth  a  man,  and  spareth  his 
wound  and  putrefaction.  How  do  mothers  rub  their  chil- 
dren in  the  baths  for  their  health.  Do  not  the  little  ones 
cry  out  in  their  hands  ?  Are  they  then  cruel  because  they 
spare  not,  nor  hearken  unto  their  tears?  Are  they  not  full 
of  affection  ?  And  yet  the  children  cry  out,  and  are  not 
spared.  So  our  God  also  is  full  of  charity,  but  therefore 
seemeth  He  not  to  hear,  that  He  may  spare  and  heal  us  for 
everlasting. 

21.  The  Eyes  of  the  Lord  are  upon  the  righteous,  and  His 
Ears  are  open  unto  their  prayers.     Haply  say  the  wicked,  I 

B  b 


370  7^0.9^  not  less  delivered  loho  are  saved  invisibly. 

Psalm  securely  do  evil,  because  the  Eyes  of  the  Lord  are  not  upon 


XXXIV 

Sekm, 


me :  God  attendeth  to  the  righteous,  uie  He  seeth  not,  and 
II.  whatever  I  do,  I  do  securely.  Immediately  added  the  Holy 
Spirit,  seeing  the  thoughts  of  men,  and  said,  The  Eyes  of  the 
Lord  are  upon  the  righleous,  and  His  Ears  are  open  unto 
their  prayers:  (ver.  ItJ.)  hut  the  Face  of  the  Lord  is  against 
them  that  do  evil ;  to  cut  off  the  remembrance  of  them  from 
the  earth. 

22.  Ver.  17.  The  righteous  cried,  and  the  Lord  Jieardt Item, 
and  delivered  them  out  of  all  their  troubles.  Kighteous  were 
the  Three  Children  ;  out  of  the  furnace  cried  they  unto  the 
Lord,  and  in  His  praises  their  flames  cooled.  The  flame  could 
not  approach  nor  hurt  the  innocent  and  righteous  Children 
Dan.  3,  praising  God,  and  He  delivered  them  out  of  the  fire.  Some 
one  saith,  Lo,  truly  righteous  were  those  who  were  heard,  as 
it  is  written,  The  righteous  cried,  and  the  Lord  heard  them, 
and  delivered  them  out  of  all  their  troubles:  but  I  have 
cried,  and  He  delivereth  me  not ;  either  I  am  not  righteous, 

1  al.  audor  I  do  not'  the  things  which  He  coinmandeth  me,  or  haply 

He  seeth  me  not.  Fear  not :  only  do  what  He  commandeth; 
and  if  He  deliver  thee  not  bodily,  He  will  deliver  thee 
spiritually.    For  He  Who  took  out  of  the  fire  the  Three  Chil- 

2  Mac.  dren,  did  He  take  out  of  the  fire  the  Maccabees  ?     Did  not 
7  3.. 

'   '      the  first  sing  hymns  in  the  flames,  these  last  in  the  flames 

expire?  The  God  of  the  Three  Children,  was  not  He  the 
God  also  of  the  Maccabees  ?  The  one  He  delivered,  the  other 
He  delivered  not.  Nay,  He  delivered  both :  but  the  Three 
Children  He  so  delivered,  that  even  the  carnal  were  con- 
founded; but  the  Maccabees  therefore  He  delivered  not  so, 
that  those  who  persecuted  them  should  go  into  greater  tor- 
ments, while  they  thought  that  they  had  overcome  God's 
Acts  12,  Martyrs.  He  delivered  Peter,  when  the  Angel  came  unto 
him  being  in  prison,  and  said,  Arise,  and  go  forth,  and  sud- 
denly his  chains  were  loosed,  and  he  followed  the  Angel, 
and  He  delivered  him.  Had  Peter  lost  righteousness  when 
He  delivered  him  not  from  the  cross }  Did  He  not  deliver 
him  then }  Even  then  He  delivered  him.  Did  his  long  life 
make  him  vmrighteous  ?  Haply  He  heard  him  more  at  last 
than  at  first,  when  truly  he  delivered  him  out  of  all  his 
troubles.     For  when  He  first  delivered  him,  how  many  things 


Trovhles  of  Saints.     Bones  of  Christ's  Body  kept  whole.    371 

did  he  suffer  afterwards !     For  thither  He  sent  him  at  last,   Ver. 
where  he  could  have  suffered  no  evil.  -—^ — - 

23.  Ver.  18.  The  Lord  is  nigh  unto  them  that  have  broken 
their  heart ;  and  saveth  such  as  be  lotvly  in  spirit.  God  is 
High :  let  a  Christian  be  lowly.  If  he  would  that  llie  Most 
High  God  draw  nigh  unto  him,  let  him  be  lowly.  A  great 
mystery,  Brethren.  God  is  above  all :  thou  raisest  thyself, 
and  touchest  not  Him :  thon  humblest  thyself,  and  He  dc- 
scendeth  unto  thee.  (Ver,  19.)  Many  are  the  troubles  of  the 
rightcons :  doth  He  say,  Therefore  let  Christians  be  righteous, 
therefore  let  them  hear  My  Word,  that  they  may  suffer  no 
tribulation  ?  He  promiseth  not  this ;  but  saith,  Many  are 
the  troubles  of  the  righteous.  Rather,  if  they  be  unrighteous 
they  have  fewer  troubles,  if  righteous  they  have  many.  But 
after  few  tribulations,  or  none,  these  shall  come  to  tribulation 
everlasting,  whence  they  shall  never  be  delivered:  but  the 
righteous  after  many  tribulations  shall  come  to  peace  ever- 
lasting, where  they  shall  never  suffer  any  evil.  Many  are 
the  tribulations  of  the  righteous ;  but  the  Lord  delirereth 
him  out  of  all. 

24.   Ver.  20.  Tlie  Lord  heepeth  all  their  bones :  not  one  of 
them  shall  be  broken :  this  also.  Brethren,  let  us  not  receive 
carnally.     Bones  are  the  firm  supports  of  the  faithful.     For 
as  in  flesh  our  bones  give  firmness,  so  in  the  heart  of  a 
Christian  it  is  faith  that  gives  firmness.     The  patience  then 
which  is  in  ffiith,  is  as  the  bones  of  the  inner  man  :  this  is 
that  which  cannot  be  broken.      The  Lord  keepeth  all  their 
bones:  not  one  of  them  shall  be  broken.    If  of  our  Lord  God 
Jesus  Christ  he   had   said  this,  The   Lord  keepeth   all  the 
bones  of  His  Son;  not  one  of  them  shall  be  broken;  as  is 
prefigured  of  Him  also  in  another  place,  when  the  lamb  was 
spoken  of  that  should  be  slain,  and  it  was  said  of  it,  Neither  £^q^^ 
shall  ye  break  a  bone  thereof:  then  was  it  fulfilled  in  the  i^,  46. 
Lord,  because  when  He  hung  upon  the  Cross,  He  exjnred 
before  they  came  to  the  Cross,  and  found  His  Body  lifeless  jo^nig, 
already,  and  would  not  break  His  legs,  that  it  might  be^S. 
fulfilled  which  was  written.     But  He  gave  this  promise  to 
other  Christians  also,  The  Lord  keepeth  all  their  bones ;  not 
one  of  them  shall  be  broken.     Therefore,  Brethren,  if  we  see 
any  Saint  suffer  tribulation,  and  haply  either  by  a  Physician 

B  b  2 


372    Promise  to  be  tahen  spiritually.     Good  and  ill  death. 

Psalm  so  cut,  or  by  some  persecutor  so  mangled,  that  his  bones  be 

XXXIV.  |3j.Q]^-gj-j .  ]gj  ^^s  not  gj^y   This  man  was  not  righteous,  for  this 
Serm.  '  '  . 

II.     hath  the  Lord  promised  to  His  righteous,  of  whom  He  said, 

The  Lord  keepeth  all  their  hones  ;  not  one  of  them  shall  he 
broken.  Wouldest  thou  see  that  He  spoke  of  other  bones, 
those  which  we  called  the  firm  supports  of  faith,  that  is, 
patience  and  endurance  in  all  tribulations  ?  For  these  are 
the  bones  wliich  are  not  broken.  Hear,  and  see  ye  in  the 
very  Passion  of  our  Lord,  what  I  say.  The  Lord  was  in  the 
middle  Crucified ;  near  Him  were  two  thieves :  the  one 
mocked,  the  other  believed :  the  one  was  condemned,  the 
other  justified:  the  one  had  his  punishment  both  in  this 
world,  and  that  which  shall  be,  but  unto  the  other  said  the 
Luke23,  Lord,  Verily  I  say  unto  thee,  To-day  shall  thou  he  until  3Ie 
in  Paradise ;  and  yet  those  who  came  brake  not  the  bones 
of  the  Lord,  but  of  the  thieves  they  brake :  as  much  were 
broken  the  bones  of  the  thief  who  blasphemed,  as  of  the 
thief  who  believed.  Where  then  is  that  which  is  spoken, 
The  Lord  keepeth  all  their  hones  ;  not  one  of  them  shall  he 
hroken  ?  Lo,  unto  whom  He  said,  To-day  slialt  thou  be  with 
me  in  Paradise,  could  He  not  keep  all  his  bones  ?  The 
Lord  answereth  thee:  Yea,  I  kept  them;  for  the  firm  sup- 
port of  his  faith  could  not  be  broken  by  those  blows  whereby 
his  legs  were  broken. 

25.  Ver.  21.  Tlie  deatli  of  sinners  is  the  worst.  Attend, 
Brethren,  for  the  sake  of  those  things  which  T  said.  Truly  Great 
is  the  Lord,  and  His  Mercy,  truly  Great  is  He  Who  gave  to  us 
to  eat  His^Rody,  wherein  He  suffered  such  great  things,  and 
His  Blood  to  drink.  How  regardeth  He  them  that  think  evil 
and  say,  '  Such  an  one  died  ill,  by  beasts  was  he  devoured : 
he  was  not  a  righteous  man,  therefore  he  perished  ill;  for 
else  would  he  not  have  perished.'  Is  he  then  righteous,  Avho 
dieth  in  his  own  house  and  in  his  own  bed }  This  then 
(sayest  thou)  it  is  whereat  I  wonder;  because  I  know  the 
sins  and  the  crimes  of  this  same  man,  and  yet  he  died  well ; 
in  his  own  house,  within  his  own  doors,  with  no  injury 
'al.even of  travel,  with  none  even  in  mature'  age.  Hearken,  The 
at  no      death  of  sinners  is  worst.     What  seemeth  to  thee  a  good 

prema-      ■,■,'.  .  .      •  rrn  i  • 

ture.       death,  is  worst  if  thou  couldest  see  withm.     Thou  seest  him 
outwardly  lying    on   his   bed,  dost  thou    see    him  inwardly 


Deaths  of  Dives  and  Lazarus  compared,  373 

carried    to    hell  ?     Hearken,   Brethren,    and  learn  from  the   Ver. 
Gospel,  what  is  the  '  worst  death'  of  sinners.     Were  there  — ^^-^ — 


not  two  in  that  age',  a  rich  man  who  was  clothed  in  purple '  al- '  in 
and  fine  linen,  and  fared  sumptuously  every  day  ;  another  a  world.' 
poor  man  who  lay  at  his  door  full  of  sores,  and  the  dogs^^"^^'^* 
came  and  licked  his  sores,  and  he  desired  to  be  fed  with  the 
crumbs  which  fell  from  the  rich  man's  table  ?  Now  it  came 
to  pass  that  the  poor  man  died,  (righteous  was  that  poor  man,) 
and  was  carried  by  Angels  into  Abraham's  bosom.  He  who 
saw  his  body  lying  at  the  rich  man's  door,  and  no  man  to 
bury  it,  what  haply  said  he  ?  So  die  he  who  is  my  enemy ; 
and  whoever  persecutes  me,  so  may  I  see  him.  His  body  is 
accursed  with  spitting,  his  wounds  stink ;  and  yet  in  Abra- 
ham's bosom  he  resteth.  If  we  are  Christians,  let  us  believe: 
if  we  believe  not,  Brethren,  let  none  feign  himself  a  Christian. 
Faith  bringeth  us  to  the  end.  As  the  Lord  spake  these 
things,  so  are  they.  Doth  indeed  an  astrologer'-  speak  unto-mathe- 
thee,  and  it  is  true,  and  doth  Christ  speak,  and  it  is  false  ?  °^^^"'*^^' 
But  by  what  sort  of  death  died  the  rich  man  ?  What  sort  of 
death  must  it  not  be  in  purple  and  fine  linen,  how  sumptuous, 
how  pompous !  What  funeral  ceremonies  were  there !  In  what 
spices  was  that  body  buried  !  And  yet  when  he  was  in  hell, 
being  in  torments,  from  the  finger  of  that  despised  poor  man 
he  desired  one  drop  of  water  to  be  poured  upon  his  burning 
tongue,  and  obtained  it  not.  Learn  then  what  meaneth, 
Tlie  death  of  siiuiers  is  worst ;  and  ask  not  beds  covered 
with  costly  garments,  and  to  have  the  flesh  wrapped  in  many 
rich  things,  friends  exhibiting  a  shew  of  lamentation,  a 
household  beating  their  breasts,  a  crowd  of  attendants  going 
before  and  following  when  the  body  is  carried  out,  marble 
and  gilded  memorials.  For  if  ye  ask  those  things,  they 
answer  you  what  is  false,  that  of  many  not  light  sinners,  but 
altogether  wicked,  the  death  is  best,  who  have  deserved  to 
be  so  lamented,  so  embalmed,  so  covered,  so  carried  out,  so 
entombed.  But  ask  the  Gospel,  and  it  will  shew  to  your 
faith  the  soul  of  the  rich  man  burning  in  torments,  which 
was  nothing  profited  by  all  those  honours  and  obsequies, 
which  to  his  dead  body  the  vanity  of  the  living  did  afford. 

26.  But  because  there  are  many  kinds  of  sinners,  and  not 
to  be  a  sinner  is  difficult,  or  perhaps  in  this  life  impossible, 


374     Salvation  thi'ougJi  Christ.     David  a  Type  of  Him. 

Psalm  be  added  immediately,  of  what  kind  of  sinners  the  death  is 
XXXV 
ggjjjyj"  worst.     A)id   they   that  hate  the  righteous  one  (saith  he) 


I. 


Ro 


shall  perish.  What  righteous  one,  but  Him  that  justifielh 
^■'5m-  )  fJ^Q  ifn(iQ(liij  '^  Whom,  but  our  Lord  Jesus  Christ,  Who  is  also 
1  John  the  propitiation  for  our  sins?  Who  then  hate  Him,  have  the 
worst  death  ;  because  they  die  in  their  sins,  who  are  not 
through  Him  reconciled  to  our  God.  (Ver.  22.)  For  the  Lord 
redeemeth  the  souls  of  His  servants.  But  according  to  the 
soul  is  death  to  be  understood  either  the  worst  or  best,  not 
according  to  bodily  either  dishonour,  or  honours  which  men 
see.  And  none  of  them  which  trust  in  Him ,  shall  perish ; 
this  is  the  manner  of  human  righteousness,  that  mortal  life, 
however  advanced,  because  without  sin  it  can  not  be,  in  this 
])erishelh  not,  while  it  trusteth  in  Him,  in  Whom  is  remission 
of  sins.     Amen. 


Lat.  PSALM   XXXV. 

XXXIV. 

DISCOURSE  I.» 


On  the  first  part  of  the  Psalm. 

How  that  this  Psalm,  by  command  of  my  Brethren  and 
fellow-Bishops,  hath  been  laid  on  me  to  be  handled,  be 
your  charity  aware.  They  have  willed  that  we  all  hear 
somewhat  therefrom.  For  from  Him  do  we  all  hear,  from 
Whom  we  learn  together,  and  in  Whose  school  we  are 
fellow-disciples.  The  title  of  it  causeth  us  no  delay,  for 
it  is  both  brief,  and  to  be  understood  not  difificult,  (especially 
to  those  nursed  in  the  Church  of  God.)  For  so  it  is.  To 
David  himself  The  Psalm  then  is  to  David  himself:  now 
David  is  interpreted,  Strong  in  hand,  or  Desirable.  The 
Psalm  then  is  to  the  Strong  in  hand,  and  Desirable,  to  Him 
Who  for  us  hath  overcome  death,  Who  unto  us  hath  promised 
life :  for  in  this  is  He  Strong  in  hand,  that  He  hath  over- 
come death  for  us;  in  this  is  He  Desirable,  that  He  hath 
prouiised  unto  us  life  eternal.  For  what  stronger  than  That 
iiikt  7,  Hand  Which  touched  the  bier,  and  he  that  was  dead  rose  up.? 

"  Delivered  upon  the  occasion  of  some  Council. 


Christ  in  His  Bodij.     God's  arms,  and  ours  from  Him.    375 

What  stronger  than  That  Hand  Which  overcame  the  world,  Ver. 

not  armed  with  steel,  but  pierced  with  wood  ?  Or  what  more '  ^' 

desirable  than  He,  Whom  not  having  seen,  the  Martyrs 
wished  even  to  die,  that  they  might  be  worthy  to  come  unto 
Him?  Therefore  is  the  Psalm  unto  Hitn:  to  Him  let  our 
heart,  to  Him  our  tongue  sing  worthily:  if  yet  Himself  shall 
deign  to  give  someAvhat  to  sing.  None  to  Him  singeth 
worthily,  but  who  hath  from  Him  received  what  to  sing. 
Nay  this  which  now  we  sing,  was  spoken  by  His  Spirit 
through  His  Prophet,  and  in  those  words  wherein  we  acknow- 
ledge both  ourselves  and  Him,  Neither  do  we  wrong,  be- 
cause we  say  both  ourselves  and  Him:  since  when  He  was  in 
Heaven,  He  so  cried.  Why  persecuiest  tliou  Me?  when  Him  Acts  9, 
none  touched,  and  we  on  earth  were  in  trouble.  His  Voice 
then  let  us  hear :  now  of  the  Body,  now  of  the  Head.  For 
this  is  a  Psalm  calling  on  God,  against  enemies,  amid  the 
tribulations  of  this  world.  And  surely  He  is  the  same 
Christ,  then  the  Head  being  in  tribulation,  now  the  Body 
being  in  tribulation ;  yet  through  tribulations  to  all  His 
Members  giving  life  eternal,  which  by  promising  became  He 
desirable. 

2.  Ver.  1.  Judge  lliou,  O  Lord,  (saith  he,)  them,  that  hurt  me, 
and  fight  Thou  against  them  that  fight  against  me.    "  If  God  Rom.  8, 
be  for  us,  who  can  be  against  us  ?"    And  whereby  doth  God  ^  ' 
this  for  us?  (Ver.  2.)  Take  hold  (saith  he)  of  arms  and  shield, 
and  rise  up  to  my  help.     A  great  spectacle  is  it,  to  see  God 
armed  for  thee.     And  what   is   His  Shield,  what   are    His 
Arms?    Lord,  in  another  place  saith  the  man  who  here  alsoPs.5,12. 
speaketh,  as   ivith  the  shield  of  Tlty  good-will  hast  Tlwii 
compassed  us.     But  His  Arms,  wherewith  He  may  not  only 
us  defend,  but  also  strike  His  enemies,  if  we  have  well  profited, 
shall  vve  ourselves  be.     For  as  we  from  Him  have  this,  that 
we  be  armed,  so  is  He  armed  from  us.     But  He  is  armed 
from  those,  whom  He  hath  made,  we  are  armed  with  those 
things  which  we  have  received  from   Him  Who   made   us. 
These  our  arms  the  Apostle  in  a  certain  place  calleth,  77*eEph.6, 
shield  of  Faith,  the  helmet  of  Salvation,  a )td  the  su-ord  of    ' 
the  Spirit,  ivhicli  is  the  Word  of  God.     He  hath  armed  us 
with  such  arms  as  ye  have'  heard,  arms  admirable,  and  un- 
conquered,    insuperable    and    shining;    spiritual    truly    and 


37(3  Desif/ nations  of  spiritual  armour  variable. 

Psalm  invisible,   because  we  have  to  fieht    also    against   invisible 

XXX.V.  .  o  o 

Serm.' ^'^^^^^^6S-     If  thou  seest  thine  enemy,  let  thine  arms  be  seen. 

^-      We  are  armed  with  faith  in  those  things  which  we  see  not, 

and  we  overthrow  enemies  whom  we  see  not.     Nevertheless, 

dearly  Beloved,  think  not  that  these  arms  are  so  that  what 

is  a  shield  is  always  a  shield,  or  what  is  a  helmet  is  always 

a  helmet,  or  what  is  a  breast-plate  always  a  breast-plate.    For 

in  these  arms  corporal  it  is  so,  although  even  those  which 

are  made  of  steel  may  be  changed,  so  that  out  of  a  sword 

may  be  made  an  axe :  but  the  same  Apostle  we  find  to  have 

1  Thess.said  in  one  place,  The  breast-plate  of  faith,  and  in  another 
'  '  to  have  said,  The  shield  of  faith.  Therefore  the  same  faith 
can  be  both  a  breast-plate  and  a  shield,  a  shield  it  is,  because 
it  receives  and  repels  the  darts  of  the  enemies,  a  breast-plate 
because  it  suffers  not  thy  inward  parts  to  be  pierced  through. 
These  are  our  arms;  but  what  are  God's .-^  We  read  in  a  certain 

Ps.  22,  place.  Deliver  my  soul  from  the  ungodly,  Thy  IVeapori  from 

^®"  tJie  enemies  of  Thy  Hand^\  What  first  he  said,  /'row  the 
ungodly,  that  in  the  following  verse  is  from  the  enemies  of 
Thy  Hand:  and  what  above  he  called  my  soul,  that  in  the 
following  verse  he  called,  TJiy  Weapon,  that  is,  Thy  Sword. 
His  soul  then  he  called  the  Weapon  of  God:  Deliver  (saith 
he)  my  soul  from  the  ungodly,  that  is,  deliver  Thy  Weapon 
from  the  enemies  of  Thy  Hand.  For  Thou  takest  hold  of 
my  soul,  and  warrest  upon  my  enemies.     And  what  is  our 

'pro-  soul,  however  splendid,  however  far  reaching',  however 
"'^  ^'  sharpened,  however  anointed,  however  with  the  light  and 
gleam  of  Wisdom  glistening .?  What  is  our  soul,  or  what  can 
it  do,  unless  God  hold  it  and  fight  with  it.  For  the  best 
made  weapon,  unless  it  have  a  warrior,  is  useless.  But  I 
have  said  of  our  own  arms,  that  nothing  ought  be  taken  as  so 
fixed,  that  what  is  one  thing,  the  same  cannot  be  another : 
so  also  we  find  in  God's  arms,  Lo,  here  he  called  the  soul 
of  the  righteous  the  weapon  of  God  :  again  he  saith  that  the 

"Wisd.     soul  of  the  righteous   is  the  seat  of  God,  tlie  soul  of  the 

"    27 

''  righteous  is  the  seat  of'  Wisdom.     Therefore  whatever  He 

will.  He  maketh  of  our  soul.     Since  it  is  in  His  hand,  let 
Him  use  it  as  He  will. 

3.  Lot  Him  then  rise  up,  for  so  is  He  called  on,  let  Him 

''  Lat.   Erue  ah  impiis  animnm  meam ,  frajncam  tunin  nh  inimivis  manus  tua. 


fVa/ie  to  call  on  Christ.      IVIiat  Jl'orld  Satan  rules.      377 

take  hold  of  His  Anns,  let  Him  rise  up  for  our  help.    Wheuce  Ver. 
He  should  rise  up,  is  said  unto  Him  also  in  another  place  in 


these  very  words,  Rise  up:  why  sleepesl  Thou,  O  Lord 9 Pa. u, 
And  when  He  is  said  to  sleep,  we  sleep ;  and  when  He  is  ' 
said  to  rise  up,  we  are  awakened.  For  the  Lord  also  slept  Mat.  8, 
in  the  ship;  and  therefore  was  the  ship  tossed,  because  Jesus 
slept.  For  if  Jesus  had  watched  therein,  the  ship  had  not 
been  tossed.  Thy  ship  is  thy  heart;  Jesus  in  the  ship,  faith 
in  the  heart.  If  thou  reraemberest  thy  faith,  thy  heart  is 
not  tossed ;  if  thou  forgetlest  thy  faith,  Christ  sleepeth ; 
beware  of  shipwreck.  Nevertheless  do  what  remaineth,  that 
if  He  sleep.  He  may  be  awakened;  say  unto  Him,  Lord,  rise 
up,  wc  perish;  that  He  may  rebuke  the  winds,  and  there  be 
a  calm  in  thy  heart.  For  all  temptations  will  retire,  or 
surely  will  prevail  nothing,  when  Christ,  that  is,  thy  faith, 
shall  watch  in  thy  heart.  What  then  is,  Hise  up  ?  Make 
Thyself  known,  apparent,  felt.  Ri.se  vp,  therefore,/©;-  my  help. 
4.  Ver.  -3.  Pour  for tli  the  tveapon.)  and  slop  the  way  against 
them  that  persecute  me.  Who  are  they  that  persecute  thee  } 
Haply  thy  neighbour,  or  he  whom  thou  hast  offended,  or  to 
whom  thou  hast  done  wrong,  or  who  would  take  away  what 
is  thine,  or  against  whom  thou  preachest  the  truth,  or  whose 
sin  thou  rebukest,  or  whom  living  ill  by  thy  well  living  thou 
offendest.  There  are  indeed  even  these  enemies  to  us,  and 
they  persecute  us :  but  other  enemies  we  are  taught  to 
know,  those  against  whom  we  fight  invisibly,  of  whom  the 
Apostle  warneth  us,  saying,  We  wrestle  not  ayainst  jiesh  Ephes. 
and  blood,  that  is,  against  men  ;  not  against  those  whom  ye  '  "' 
see,  but  against  those  whom  ye  see  not;  ayainst  princi- 
palities, against  powers,  ayainst  the  rulers  of  the  world, 
of  this  darkness.  Now  when  he  said  the  rulers  of  the  world, 
as  he  spake  of  the  devil  and  his  angels,  there  was  need  to 
take  care  lest  men  should  misunderstand,  and  think  that  the 
world  is  ruled  by  the  devil  and  his  demons.  But  because 
the  world  is  said  of  this  fabric  which  we  see,  and  the  world 
is  said  of  sinners,  and  of  those  who  love  the  world,  of  whom 
it  was  said.  The  world  knew  Hint  >/o/,  and  of  whom  also,  John  1, 

10 

The  whole  world  lieth  in  zvickcdness;   therefore  the  Apostle  ^  ^^jj^ 
explained  of  what  world  they  were  rulers,  he  said,  of  this^y  19- 
darkness.     'I'hc  rulers  of  this  world,  I  say,  are  the  rulers  of 


378    Man  a  Weapon  in  God's  Hand.     Suggestion  of  despair. 

Psalm  this  darkness.     Again,  he  maketh  us  to  understand  what  he 
XXXV        .  . 

gg^jj' said,  o/"if//«s  darkness.     Of  what  darkness  are  the  devil  and 

^-      his  angels  rulers?    Of  all  the  unbelievers,  of  all  the  wicked, 

John  1,  of  whom  it  is  said,  The  Light  shineth  in  darkness,  and  the 

darkness  comprehended  It  not.     Lastly,  out  of  the  number 

of  the  same  as  many  believe,  what  saith  the  same  Apostle? 

Eph.  5,  Ye  were  sometimes  darkness,  but  now  are  ye  light  in  the 

Lord.     Wouldest  thou  not  be  ruled  by  the  devil  ?    Come  to 

the  light.     And  how  shalt  thou  come  to  the  Light,  tuiless 

He  pour  forth  the  weapon,  and  deliver  thee  from  thy  enemies, 

and  from  them  that  persecute  thee  ?    How  poureth  He  forth 

the  weapon  ?  for  we  have  already  heard  what  His  weapon  is ; 

even  the  soul  of  the  righteous.     Let  the  righteous  abound, 

so  is  the  weapon  ])oured  forth,  and  the  way  is  stopped  against 

the  enemies.     For  from  the  very  pouring  forth  of  the  weapon 

the  Apostle  warning  us  to   live  righteously,  in   the  sequel 

TiUis  2,  saith.  That  he  that  is  of  the  contrary  part,  may  have  no  evil 

thing  to  say  of  you.      The  way  is    stopped    against   him, 

because  what  to  say  against  the  saints  he  cannot  find. 

5.  And  whence  shall  these  be  righteous?  Or  what  say  the 
enemies  who  persecute  us  ?  Those  invisible  enemies,  what 
say  they  ?  Say  they  nothing "  ?  Most  of  all  is  it  suggested  to 
the  human  heart,  by  the  enemies  who  invisibly  fight  against 
it,  that  God  is  not  our  helper ;  that  so  seeking  other  helps, 
we  may  be  found  weak,  and  be  taken  by  those  same 
enemies.  This  then  is  suggested.  Against  those  voices 
ought  we  most  of  all  to  watch,  which  are  shewn  in  another 

Ps.  3, 2. Psalm,  Many  are  they  that  rise  up  against  me.  Many 
there  be  u'hich  say  of  my  soul,  there  is  no  help  for  him  in 
his  God.  Against  these  voices  what  is  here  said  ?  Say  unto 
my  soul,  1  am  thy  Salvation.  When  thou  hast  said  unto 
my  soul,  /  am  thy  Salvation,  then  will  it  live  righteously,  so 
that  I  seek  no  helper  beside  Thee. 

6.  And  what  follows  ?  (Ver.  4.)  Let  them  be  confounded  and 
put  to  shame,  that  seek  after  my  soul:  for  to  this  end  they  seek 
after  it,  to  destroy  it.  For  1  would  that  ihey  would  seek  it 
for  good  !  for  in  another  Psalm  he  blameth  this  in  men,  that 

Ps.  142,  there  was  none  who  would  seek  after  his  soul :  Refuge  failed 
me  :  there  was  none  that  would  seek  after  my  soul.     Who 

•^  al.  '  nothing  else  is  so  specially  suggested,'  &c. 


God  our  Salvation.     Seek  no  other  help.  379 

is  this  that  saith,  There  was  none  that  would  seek  after  my  Ver. 
souV^  ?    Is  it  haply  He,  of  Whom  so  long  before  it  was  pre-      *' 


dieted,  They  pierced  3Iy  Hands  and  My  Feet.,  they  number ed^s.  22, 
all  My  Bones,  they  stared  and  looked  upon  3Ie,  they  have  ' 
parted  My  Garments  among  them,  and  cast  lots  for  My 
Vesture?  Now  all  these  things  were  done  before  their  eyes, 
and  there  was  none  who  would  seek  after  His  Soul.  Let  us 
then  call  upon  Him,  Brethren,  that  He  may  sa}'  unto  our 
soul,  /  am  thy  Salvation;  and  may  open  its  ears,  that  it  may 
hear  Him,  saying,  I  am  thy  Salvation.  For  We  saith  it,  but 
some  are  deaf,  wherefore  they  hear  rather  those  enemies  that 
persecute  them,  being  in  tribulation.  If  aught  is  wanting, 
if  the  soul  is  in  trouble,  in  need  of  temporal  goods,  it  seeks 
aid  for  the  most  part  from  devils,  it  chooses  to  consult  the 
possessed  of  devils,  it  seeks  the  diviners:  its  persecutors,  the 
invisible  enemies,  have  approached  it,  have  entered  into  it, 
have  fought  against  it,  have  taken  it  captive,  have  conquered 
it  by  saying,  There  is  no  salvation  for  him  in  his  God.  HePs.3, 2. 
was  deaf  to  the  voice,  saying,  /  am  thy  Salvation.  Say  unto 
my  soul,  I  am  thy  Salvation,  that  they  may  be  confounded 
and  put  to  shame  that  seek  after  my  soul,  to  which  Thou 
sayest,  /  atn  thy  Salvation.  Let  me  hear  Him  saying  unto 
me,  /  am  thy  Salvation :  other  salvation  will  I  not  seek  after 
except  the  Lord  my  God.  By  some  creature  is  salvation 
suggested  to  me  ;  it  is  from  Him:  and  if  I  lift  up  mine  eyesPs.  121, 
unto  the  hills,  from  whence  cometh  my  help,  yet  cometh  not 
my  help  from  the  hills,  but  from  the  Lord,  which  made 
heaven  and  earth.  In  very  temporal  troubles  God  helpeth 
through  man  ;  He  Himself  is  thy  Salvation.  Through  His 
Angel  God  helpeth.  He  Himself  is  thy  Salvation.  All  things 
to  Him  are  subject,  and  for  this  temporal  life  He  indeed 
helpeth  one  from  this  side,  another  i'rom  that :  eternal  life 
He  giveth  not  but  from  Himself.  Behold,  when  thou  art  in 
trouble,  that  is  not  before  thee  which  thou  seekest,  but  He 
is  near  thee  Whom  thou  seekest.  And  seek  thou  Him,  Who 
never  can  be  wanting.  Let  those  things  be  withdrawn, 
which  He  gave ;  is  He  therefore  withdrawn.  Who  gave  ? 
Let  those  things  be  restored  which  He  gave  ;  is  that  true 

''  'Who  is  d'c'     Most   Mss.  read,     crucified?     There  is  no  one  that  saith, 
"  That  is,  who  asks,  "Who  is  that  who  is     It  is  haply  He,  &c." 


380        God  bestows  temporal  things  as  well  as  spiritual, 

Psalm  riches,  when  these  things  are  restored,  and  not  He  Who  with- 

gg^jj  ■  drew  them  to  prove  ihec,  and  restored  them  to  console  thee? 

I'      For  He  consoleth  us  when  these  things  are  not  wanting  to 

us.     I]e  consoleth  us  in  the  way,  but  only  if  we  understand 

the  way.     For  the  whole  of  this  life,  and  all  things  which 

thou  usest  in  this  life,  ought  to  be  to  thee  as  an  inn  to  a 

traveller,  not  as  a  house  to  dwell   in.     Remember  though 

thou  hast  performed   somewhat,  that  somewhat  remaineth, 

'  diver-  ^j^at  ihou  hast  stayed'  for  refection,  not  for  defection. 
tisse  * 

7.  There  are  who  say,  God  the  Good,  the  Great,  the  Most 

High,  the  Invisible,  the  Eternal,  the  Incorruptible,  wmII 
indeed  give  unto  us  eternal  life,  and  that  incorruption  which 
He  hath  promised  in  the  resurrection  ;  but  these  worklly 
and  temporal  things  belong  to  devils,  and  to  those  rulers  of 
the  darkness  of  this  world.  By  thus  saying,  when  they  are 
entangled  in  the  love  of  these  things,  they  abandon  God,  as 
though  these  things  belonged  not  unto  Him,  and  seek  by 
wicked  sacrifices,  by  I  know  not  what  remedies,  and  by  I 
know  not  what  unlawful  persuasion  of  men,  to  provide  for 
themselves  that  which  is  temporal,  as  money,  wife  and 
children,  and  whatever  either  comforts  human  life  passing 
b} ,  or  hinders  it  going  its  way.  Divine  Providence  watching 
against  this  opinion,  that  God  might  shew  all  these  things  to 
belong  to  Him,  and  to  be  in  His  Power,  not  only  things 
eternal  which  He  promiseth  hereafter,  but  also  things  tem- 
poral which  on  earth  He  giveth  to  whom  He  will,  and  when 
He  will,  in  good  time,  knowing  to  whom  He  should  give,  to 
whom  not  give,  as  a  physician  his  medicines,  knowing 
better  the  sick  man's  disease  than  the  sick  man  himself; 
God  then,  that  Pie  might  shew  this,  divided  the  times  of  the 
Old  and  New  Testament.  In  the  Old  Testament  are  promises 
of  things  earthly;  but  in  the  New,  of  a  kingdom,  the  king- 
dom of  heaven.  Most  of  tlie  Commandments,  both  of 
worshipping  God,  and  of  living  well,  are  the  same  both  in 
this  and  in  that;  but  because  the  promise  here  seems 
of  one  kind,  there  of  another;  the  command  of  Him  that 
ord^reth,  and  the  obedience  of  him  that  serveth,  is  the  same, 
but  the  wages,  as  it  were,  are  not  the  same.  For  unto  them 
it  was  said.  Ye  shall  receive  the  land  of  promise  ;  in  it  ye 
shall  reign  ;  your  enemies  ye  shall  conquer;  ye  shall  not  be 


hut  the  former  iioic  subordinate  to  the  latter.  381 

subdued  by  them;  all  things  shall  abound  to  you  in  this  land;    Ver. 

4. 


in  it  ye  shall  beget   children.     These   earthly  things  were 
promised,  but  yet  in  a  figure.    Suppose  that  some  so  received  23, 25— 
them  as   they  were  promised;  and  truly  many  so  received^'* 
them.     For  the  land  was  given   to   the  children  of  Israel, 
riches  were  given,  children  were  given  even  to  their  barren 
and  old  women,  who  prayed  unto  God,  and  in  Him  alone 
presimied,  and  other  helper  sought  not  even  for  those  things. 
They  heard  the  voice  of  God  in  their  heart,  /  am  thy  Salva- 
tion.     If  for  things  eternal,  why  not  for  things   temporal. 
This  did  God  shew  in  the  case  of  that  holy  man  Job;  be- 
cause even  the  devil  himself  had  no  power  to  take  away 
these  things,  except  when  he  had  received  it  from  that  Most 
High  Power.     He  would  envy  the  holy  man  :  could  he  also 
hurt  him  ?    He  could  accuse  him,  could  he  also  condemn 
him  }     Could  he  take  aught  from  him,  could  he  hurt  even  a 
nail,  could  he  a  single  hair,  until  he  had  said  unto  God,  Put  Joh  1, 
forth  Thine  Hand?   What  is.  Put  forth  Thine  Hand?  Give^^" 
me   the  power.     He  received  it,  he  tempted  him  ;  he  was 
tempted.     Yet  the  tempted  conquered,  the  tempter  w^as  con- 
quered.   For  God,  Who  had  permitted  the  devil  to  take  those 
things,  had  not  deserted  His  servant  within,  and  to  overcome 
the  devil  himself,  of  the  soul  of  His  servant  had   made  to 
Himself  a  weapon.     Whereunto  tendeth  this  ?   1  speak  con- 
cerning man.     Conquered  was  he  in  Paradise  :  a  conqueror  Gen.  3. 
on  the  dunghill.     There  was  he    conquered    by  the    devil 
through  the  woman,  here  he  conquered  the  devil  and  the 
woman.      Thou  speakesi,  sailh  he,    as   one   of  the  foolish  ^o^'i, 
women   speaketh.      What?    Shall  ice   receive  good  at  the 
Hand  of  God,  and  shall  we  not  receive  evil?    How  well  had 
he  heard,  I  am  thy  Salvation. 

8.  Let  them  he  confounded  and  jmt  to  shame,  that  seek 
after  my  soul.  Look  to  men.  Pray  (saith  He)  yb/  your  Ma.it. 5, 
enemies.  But  here  it  is  a  prophecy:  and  those  things  which  ' 
are  said  under  the  figure  of  wishing  are  to  be  explained  in 
the  sense  of  prophesying.  Let  this  be  done,  or  that  be  done, 
is  nothing  more  than,  this  or  that  will  be  done.  So  then 
understand  the  prophecy:  Let  them  be  confounded  and  put 
to  shame,  that  seek  after  my  life.  What  is.  Let  them  be 
confounded  and  put  to  shame?  They  shall  be  confounded  and 


382       Some  conquered  Jor  their  (/ood,  others  In  judgment. 
Psalm  put  to  shame.     For  even  so  was  it  done.     Many  have  been 

XXXV 

Skrm.  confounded  to  their  health:  many,  put  to  shame,  have  passed 
I-  over  from  the  persecution  of  Christ  to  the  society  of  His 
members  with  devoted  piety;  and  this  would  not  have  been, 
had  they  not  been  confounded  and  put  to  shame.  There- 
fore he  wished  well  to  them.  But  because  there  are  two 
kinds  of  those  who  are  conquered;  for  in  two  ways  are  they 
conquered,  either  to  this  end  they  are  conquered  that  they 
may  be  converted  unto  Christ,  or  to  this,  that  they  be  con- 
demned by  Christ;  here  also  are  explained  the  same  two 
kinds,  obscurely  indeed,  but  wanting  only  an  understanding 
hearer.  Of  those  who  are  converted,  hear  what  is  said. 
Let  them  be  confounded  and  put  to  shame  that  seek  after 
my  soul:  let  them  he  turned  hack.  Let  them  not  go 
before,  but  follow;  let  them  not  give  counsel,  but  take 
it.  For  Peter  would  go  before  the  Lord,  when  the  Lord 
spake  of  His  future  Passion :  he  would  to  Him  as  it  were 
give  counsel  for  His  health.  The  sick  man  to  the  Saviour 
give  counsel  for  His  health  !  And  what  said  he  to  the  Lord, 
Mat.  16,  affirming  that  His  future  Passion?  Be  it  far  from  Thee, 
22. 23.  ij)j.(i^  ^Q  gracious  to  Thyself.  This  shall  not  be  to  Thee. 
He  would  go  before  that  the  Lord  might  follow ;  and  what 
said  He  ?  Get  thee  behind  3Ie,  satan.  By  going  before  thou 
art  satan,  by  following  thou  wilt  be  a  disciple.  The  same 
then  is  said  to  these  also,  Let  them  be  turned  back  and 
brought  to  confusion  that  think  evil  against  me.  For  when 
they  have  begiui  to  follow  after,  now  they  will  not  think  evil 
against  me,  but  desire  my  good. 

9.  What  of  others  ?  For  all  are  not  so  conquered  as  to 
be  converted  and  believe  :  many  continue  in  obstinacy,  many 
preserve  in  heart  the  spirit  of  going  before,  and  if  they  exert 
it  not,  yet  they  labour  with  it,  and  finding  opportunity  bring 
Ps.  1,4. it  forth."  Of  such,  what  followeth  }  (Ver.  5.)  Let  them  be  as 
dust  before  the  wind.  Not  so  are  the  ungodly,  not  so;  hut 
as  the  dust  which  the  wind  driveth  away  from  the  face  of 
the  earth.  The  wind  is  temptation  ;  the  dust  are  the  un- 
godly. When  temptation  cometh  the  dust  is  raised,  it  neither 
standeth  nor  resisteth.  Let  them  be  as  dust  before  the  wind, 
and  let  the  Angel  of  the  Lord  troidjle  them.  (Ver.  6.)  Let 
their  way  he  darkness  and  slipping.    A  horrible  way!  Dark- 


Prophecy  spoken  as  imprecation.      Treason  against  Christ.  383 

ness  alone  wlio  feareth  not?  A  slippery  way  alone  who  avoids  Ver, 
not  ?  In  a  dark  and  slippery  way  how  shalt  thou  go  ?  where  — '—^ 
set  foot  ?  These  two  ills  are  the  great  punishments  of  men  : 
darkness,  ignorance;  a  slippery  way,  luxury.  Let  their  way 
be  darkness  and  slipping  ;  and  let  the  Angel  of  the  Lord 
persecute  them;  that  they  be  not  able  to  stand.  For  any 
one  in  a  dark  and  slippery  way,  when  he  seeth  that  if  he 
move  his  foot  he  will  fall,  and  there  is  no  light  before  his 
feet,  haply  resolveth  to  wait  until  light  come;  but  here  is  the 
Angel  of  the  Lord  persecuting  them.  These  things  he  pre- 
dicted would  come  upon  them,  not  as  though  he  wished 
them  to  happen.  Although  the  Prophet  in  the  Spirit  of 
God  so  speaketh  these  things,  even  as  God  doth  the  same, 
with  sure  judgment,  with  a  judgment  good,  righteous,  holy, 
tranquil ;  not  moved  with  wrath,  not  with  bitter  jealousy,  not 
with  desire  of  wreaking  enmities,  but  of  punishing  wickedness 
with  righteousness  ;  nevertheless,  it  is  a  prophecy. 

10.  But  wherefore  these  so  great  evils?  By  what  desert? 
Hear  by  what  desert.  (Ver.  7.)  For  without  cause  have 
they  hid  for  me  the  corruption  of  their  trap.  For  Him  that 
is  our  Head,  observe,  the  Jews  did  this :  they  hid  the  cor- 
ruption of  their  trap.  For  whom  hid  they  their  trap  ?  For 
Him,  Who  saw  the  hearts  of  those  that  hid.  But  yet  was 
He  among  them  like  one  ignorar^t,  as  though  He  were  de- 
ceived, whereas  they  were  in  that  deceived,  that  they  thought 
Him  to  be  deceived.  For  therefore  was  He  as  though  de- 
ceived, living  among  them,  because  we  among  such  as  they 
were  so  to  live,  as  to  be  without  doubt  deceived.  He  saw 
His  betrayer,  and  chose  him  the  more  to  a  necessary  work. 
By  his  evil  He  wrought  a  great  good :  and  yet  among  the 
twelve  was  he  chosen,  lest  even  the  small  number  of  twelve 
should  be  without  one  evil.  This  was  an  example  of  patience 
to  us,  because  it  was  necessary  that  we  should  live  among 
the  evil :  it  was  necessary  that  we  should  endure  the  evil, 
either  knowing  them  or  knowing  them  not:  an  example  of 
patience  He  gave  thee  lest  thou  shouldest  fail,  when  thou 
hast  begun  to  live  among  the  evil.  And  because  that  School 
of  Christ  in  the  twelve  foiled  not,  how  much  more  ought  we 
to  be  firm,  when  in  the  great  Church  is  fulfilled  what  was 
predicted  of  the  mixture  of  the  evil.  For  neither  did  the 
same  School  see  rendered  to  the  Seed  of  Abraham  what -had 


384  The  loicked  caught  in  their  own  trap. 

Psalm  been  promised,  and  that  very  threshing  floor,  whence  the 

Serm    8^"^i^   tliat  shall  fill  the   garner  mnst  proceed.     Wherefore 

I'      then,  when  the  threshing  is,  is  not  the  chaff  justly  endured 

therein,  until  it  be  purged  by  the  last  winnowing  ?     For  this 

will  surely  come  upon  the  evil,  which  ye  have  heard, 

11,  But  yet  what  is  to  be  done  .''  Withoul  a  cause  have 
they  hid/or  me  the  corrupliov,  of  their  trap.  What  meaneth, 
Withoul  a  cause?  J  have  done  them  no  evil,  I  have  hurt 
them  not  at  all.  Vainly  have  they  reviled  my  sold.  What  is, 
Vainly  ?  Speaking  falsely,  proving  nothing,  (Ver.  8.)  Let  a 
trap  come  upon  them  which  they  knoiv  not  of.  A  magni- 
ficent retribution,  nothing  more  just!  They  have  hidden  a 
trap  that  I  might  know  not:  let  a  trap  come  upon  them 
which  they  know  not  of.  For  I  know  of  their  trap.  But 
what  trap  is  coming  upon  them  ?  That  which  they  know 
not  of.  Let  us  hear,  lest  haply  he  speak  of  that.  Let  a 
trap  come  upon  them.,  ivhich  they  knotv  not  of.  Perhaps 
that  is  one  which  they  hid  for  him,  that  another  which  shall 
Prov.  5,  come  upon  themselves.      Not  so  :    but  what  ?     The  wicked 

22 

shall  be  holden  with  the  cords  of  his  own  sins.  Thereby  are 
they  deceived,  whereby  they  would  deceive.  Thence  shall 
come  mischief  to  them,  whence  they  endeavoured  mischief. 
For  it  follows.  And  let  the  net  ivhich  they  have  hidden  catch 
themselves.  As  if  any  one  should  prepare  a  cup  of  poison 
for  another,  and  forgetting  should  drink  it  up  himself:  or  as 
if  one  should  dig  a  pit,  that  his  enemy  might  fall  thereinto 
in  the  darkness ;  and  himself  forgetting  what  he  had  dug, 
should  first  walk  that  way,  and  fall  into  it.  Verily,  Brethren, 
thus  believe,  thus  be  assured ;  thus,  if  there  be  in  you  any 
more  excellent  reason  or  prudence,  thus  observe  and  know ; 
there  is  no  wicked  man  who  hurts  not  himself  first.  For  so 
think  of  wickedness  as  of  fire.  Thou  wouldest  burn  some- 
thing :  that  which  thou  appliest  is  first  burned ;  if  it  be  not 
burned,  it  burnetii  not.  Thou  hast  a  torch  ;  this  torch  thou 
appliest  to  something  to  burn  it:  is  not  the  torch  itself 
which  thou  appliest  first  burned,  that  it  may  be  able  to  burn 
any  thing?  Wickedness  then  proceedeth  from  thee,  and 
whom  doth  it  first  waste  but  thyself.?  Doth  it  hurt  the 
bough  to  which  it  is  put  forth' ;  and  where  it  hath  root  doth 
it  not  hurt  ?     And  I  verily  say,  that  thy  wickedness  should 

1  Oxf.  Mss.  <  Where  it  putteth  forth  a  bough  doth  it  hurt?' 


The  nicked  ensnare  themselves.     Bounty  of  God.     385 

not  hurt  another,  it  is  possible;  that  it  should  not  hurt  thee,  Ver. 

it  is  not  possible.     P'or  what  hurt  was  done  to  holy  Job,  of : — 

whom  I  have  spoken  above  ?  As  it  is  said  in  another  Psalm, 
Like  a  sharp  razor  thou  hast  icroughl  deceit.  What  is  done  Ps.52,2. 
with  a  sharp  razor  ?  Hairs,  things  superfluous,  are  cut  off". 
What  then  dost  thou  to  him  whom  thou  wouldest  hurt  ?  If 
a  worthless  man,  whom  thou  wouldest  hurt,  consent  with 
thee  to  do  ill,  not  thy  wickedness  will  be  hurtful  to  him,  but 
his  own ;  but  if  he  be  inwardly  free  from  wickedness,  and 
can  present  a  clean  heart  to  the  voice  that  saith,  /  am  thy 
salvation,  outwardly  thon  fightest  against  him,  the  inner 
man  thou  takest  not.  Yet  thy  wickedness  proceeds  from 
thy  inner  man :  thee  first  it  maketh  empty.  Thou  art  cor- 
rupt within,  whence  that  worm  proceeded  ;  within  it  hath 
left  nothing  sound.  And  let  the  net  which  they  have  hid- 
den catch  themselves,  and  let  them  fall  into  their  own  trap. 
Not  that  which  haply  thou  thoughtest  of  just  before  when 
thou  heardest,  Let  a  trap  come  upon  I  hem,  which  they  know 
not  of,  that  is,  as  though  it  were  some  other  one,  secret  and 
inevitable.  In  "what  then  fall  they  ?  In  the  same  iniquity 
which  they  have  hidden  for  me.  Was  not  this  done  to  the 
Jews?  The  Lord  conquered  their  iniquity,  they  by  their 
own  iniquity  were  conquered.  He  rose  for  us  :  they  died  in 
themselves. 

12.  This  then  for  the  wicked  that  would  hurt  me :  what 
for  me }     (Ver.  9.)   But  my  soul  shall  rejoice  in  the  Lord ; 
as  in  Him  from  Whom  it  hath  heard,  /  am  thy  salvation  ; 
as  not'  seeking  other  riches  from  without ;  as  not  seeking  to 
abound  in  pleasures  and  good  things  of  earth  ;  but  loving 
freely   the   true   Spouse,  not  from   Him   wishing  to  receive 
aught  that  may  delight,  but  Him  alone  proposing  to  itself, 
by  Whom  it  may  be  delighted.     For  what  better  than  God 
will  be  given  unto  me  ?     God  loveth  me :  God  loveth  thee. 
See  He  hath  proposed  to  thee,  Ask  what  thou  wilt.     If  the  Matt,  7, 
emperor  should  say  to  thee.  Ask  what  thou  wilt,  what  com- 
mands', what   dignities^,   wouldest  thou   burst  forth   with  !  i  tribu- 
What  great  things  wouldest  thou  propose  to  thyself,  both  toa^^^o^'j. 
receive   and  to  bestow.     When  God  saith  unto  thee,  Asktivas. 
what  thou  wilt,  what  wilt  thou  ask  ?    Empty  thy  mind,  exert 
thy  avarice,  stretch  forward  as  far  as  possible,  and  enlarge 

c  c 


386  God  Himself  H in  own  yrealest  gift. 

Psalm  tliy  desire:  it  is  not  any  one,  but  Almiglity  God  that  said, 
Serm.  -^sk  what  thou  wilt.  If  of  possessions  thou  art  a  lover,  thou 
J-  wilt  desire  the  whole  earth,  that  all  who  are  born  may  be 
thy  husbandmen,  or  thy  slaves.  And  what  when  thou  hast 
possessed  the  whole  earth  ?  Thou  wilt  ask  the  sea,  in  which 
yet  thou  canst  not  live.  In  this  greediness  the  fishes  will 
have  the  better  of  thee.  But  perhaps  thou  wilt  possess  the 
islands.  Pass  over  these  also ;  ask  the  air,  although  thou 
canst  not  fly  ;  stretch  thy  desire  even  unto  the  heavens,  call 
thine  own  the  sun,  the  moon,  and  the  stars,  because  He 
Who  made  all  said.  Ask  what  thou  wilt :  yet  nothing  wilt 
thou  find  more  precious,  nothing  wilt  thou  find  better,  than 
Himself  Who  made  all  things.  Him  seek.  Who  made  all 
things,  and  in  Him  and  from  Him  shalt  thou  have  all  things 
which  He  made.  All  things  are  precious,  because  all  are 
beautiful ;  but  what  more  beautiful  than  He.  Strong  are 
they  J  but  what  stronger  than  He.  And  nothing  would  He 
give  thee  rather  than  Himself.  If  aught  better  thou  hast 
found,  ask  it.  If  thou  ask  aught  else,  thou  wilt  do  wrong  to 
Him,  and  harm  to  thyself,  by  preferring  to  Him  that  which 
He  made,  when  He  would  give  to  thee  Himself  Who  made. 
Ps.  73,  In  this  love  said  a  certain  soul  unto  Him,  Art  not   Thou 

26 

my  portion,  O  Lord?  that  is.  Thou  art  my  portion.  Let 
those  who  will  choose  for  themselves  what  they  shall  possess, 
let  them  make  for  themselves  portions  of  other  things:  Thou 
art  my  portion.  Thee   have  I  chosen  for  me.     And  again, 

Ps.  16,  The  Lord  is  the  portion  of  my  inheritance.  Let  Him 
possess  thee,  that  thou  mayest  possess  Him :  thou  shalt  be 
His  property,  thou  shalt  be  His  house.  He  possesseth  that 
He  may  profit.  He  is  possessed  that  He  may  profit.     Is  it 

''^-  2.      that  thou  mayesl  profit  Him  at  all .?     /  have  said  nnto  the 
Lord,  Thou  art  my  God,  for  my  goods  thou  wantest  not. 
But  m,y  soul  shall  he  joyful  in  the  Lord;  it  shall  rejoice 

Luke  2,  if^,  fjis  salvation.     The  salvation  of  God  is  Christ :  For  mine 

30. 

eyes  have  seen  Thy  salvation. 

13.  Ver.  10.  All  my  hones  shall  say,  Lord,  who  is  like 
unto  Thee?  Who  can  speak  any  thing  worthily  of  these 
words .?  I  think  them  only  to  be  pronounced,  not  to  be 
expounded.  Why  seekest  thou  this  or  that?  What  is  like 
unto  thy  Lord  ?     Him  hast  thou  before  thee.     All  my  hones 


Nothing  can  Jill  His  place.    The  '  hones'  praise  Him.    387 

shall  say.  Lord,  who  is  like  iinfo  Thee  ?      The  unrighteous  Vek 
have  declared  unto  me  delights,  bat  not  after  Thy  law,  O 


Ps.  1 19 

Lord !  Persecutors  have  been  who  have  said,  Worship  gs'  ' ' 
Saturn,  worship  Mercury.  I  worship  not  idols:  (saith  he) 
Lord,  who  is  like  unto  Thee?  They  have  eyes,  and  see  not ;  Ps-  '15, 
ears  have  they,  hut  they  hear  not.  Lord,  ivho  is  like  unto 
Thee,  Who  hast  made  the  eye  to  see,  the  ear  to  hear? 
But  I  (saith  he)  worship  not  idols,  for  them  a  workman 
made.  Worship  a  tree  or  mountain ;  did  a  workman  make 
them  also  ?  Here  too,  Lord,  who  is  like  ur.to  Thee  ?  Earthly 
things  are  shewn  unto  me  ;  Thou  art  Creator  of  the  earth. 
And  from  these  haply  they  turn  to  the  higher  creation,  and 
say  to  me.  Worship  the  Moon,  worship  this  Sun,  who  with 
his  light,  as  a  great  lamp  in  the  Heavens,  maketh  the  day. 
Here  also  I  plainly  say.  Lord,  ivho  is  like  unto  Thee?  The 
Moon  and  the  Stars  Thou  hast  made,  the  Sun  to  rule  the 
day  hast  Thou  kindled,  the  Heavens  hast  Thou  framed 
together.  There  are  many  invisible  things  better.  But  haply 
here  also  it  is  said  to  me.  Worship  Angels,  adore  Angels. 
And  here  also  will  I  say.  Lord,  who  is  like  unto  Tliee? 
Even  the  Angels  Thou  hast  created.  The  Angels  are  nothing, 
but  by  seeing  Thee.  It  is  better  with  them  to  possess  Thee, 
than  by  worshipping  them  to  fall  from  Thee. 

14.  All  my  hones  shall  say.  Lord,  who  is  like  unto  Thee  ? 
O  Body  of  Christ,  Holy  Church,  let  all  thy  bones  say.  Lord, 
who  is  like  unto  Thee  ?     And  if  the  flesh  under  persecution 
hath  fallen  away,  let  the  bones  say,  Lord,  xvho  is  like  unto 
Thee?     For  of  the  righteous  it  is  said,  The  Lord  keepeth  allPs.  34, 
their  bones;  not  one  of  them  shall  be  broken.     Of  how  many 
righteous  have  the  bones  under  persecution  been  broken  ? 
Finally,  The  just  shall  live  by  faiths  and  Christ  just ijieih  Rom.  i, 
the  ungodly.     But  how  justifieth  He  any  except  believing  j^J,j^^ 
and  confessing?     For  with  the  heart  man   believeth  unto^- 
righteousness,  and  uith  the  mouth  confession  is  made  unto  io,{o. 
salvation.     Therefore  also  that  thief,  although  from  His  theft 
led  to  the  judge,  and  from  the  judge  to  the  cross,  yet  on  the 
very  cross  was  justified:    with  his  heart  he   believed,  with 
his  mouth  he  confessed.     For  neither  to  a  man  unrighteous 
and  not  already  justified,  would  the  Lord  have  said,  To-day  Luke 
shall  thou  be  with  Me  in  Paradise,  and  yet  his  bones  were  ^^'  ^^' 

c  c  2 


388         The  Jirm  resist  temptations  to  false  worsliip. 

Psalm  broken.     For  when  they  came  to  take  down  the  bodies,  by 
XXXV 
Serm.*  reason   of  the  approaching   Sabbath,   the   Lord   was  found 

I-      ah-eady  dead,  and  His  Bones  were  not  broken.    But  of  those 


^9^33  ^'^^*  y^^  lived,  that  they  might  be  taken  down,  the  legs  were 
broken,  that  so  from  this  pain  having  died,  they  might  be 
buried.  Were  then  of  the  one  thief,  who  persisted  in  his 
ungodliness  on  the  cross,  the  bones  broken,  and  not  also  of 
the  other  who  with  his  heart  believed,  and  with  his  mouth 
made  confession  unto  salvation?  Where  then  is  that  which 
was  said,  The  Lord  keepeth  all  his  hones  ;  not  one  of  them 
shall  be  broken ;  except  that  in  the  Body  of  the  Lord  the 
name  of  bones  is  given  to  all  the  righteous,  the  firm  in 
heart,  the  strong,  to  no  persecutions,  no  temptations,  yielding, 
so  as  to  consent  unto  evil  ?  And  whence  should  they  be 
able  to  yield  to  no  temptations,  except  when  the  persecutors 
say,  Behold  this  god,  behold  what  a  god !  let  him  come  to 
thee,  let  him  charm'  thee:  behold,  here  is  in  the  mount 
some  great  priest :  haply  therefore  thou  art  poor  because  this 
god  helpeth  thee  not ;  entreat  him  and  he  will  help  thee : 
haply  therefore  thou  art  sick,  because  thou  entreatest  him 
not;  entreat  him  and  thou  shalt  be  well:  haply  therefore 
thou  hast  no  children,  entreat  him  and  thou  shalt  have. 
But  if  in  the  Lord's  Body  he  be  one  of  the  bones,  he 
repelleth  all  these  words,  and  saith,  Lord^  who  is  like  unto 
Thee?  Give,  if  Thou  wilt  give,  even  in  this  life,  what  I  ask  ; 
but  if  Thou  wilt  not,  be  Thou  my  Life,  Whom  I  seek  always. 
Shall  I  depart  hence  unto  Tiiee  with  a  clear  face,  if  I 
worship  another,  and  offend  Thee }  To-morrow  perhaps  I 
shall  die :  with  what  face  shall  I  see  Thee  ?  Great  is  His 
Mercy  ;  and  therefore  hath  He  admonished  us  to  live  well, 
and  hath  hidden  from  us  the  last  day  of  our  life,  lest  we 
should  promise  ourselves  aught  from  the  future.  To-day 
I  work  and  live  :  to-morrow  I  work  not.  What  if  to-morrow 
find  thee  not?  Say  then,  among  the  bones  of  Christ,  Lord, 
who  is  like  unto  Tliee  ?  All  my  bones  shall  say,  Lord,  who 
is  like  unto  Thee  ? 

15.  IVhich  deliverest  tlie  poor  from  him  that  is  too  strong 
for  him;  yea,  the  poor  and  needy  from  him  that  spoileth 
him.     Thus  far  has  the  Psalm  been  read  to-day  ;  thus  far  is 

'  '  liget  tibi.'  al.  '  npget  tibi,'  '  deny  to  thee,'  perhaps  meaning  that  He  will  not. 


The  Strong  Deliverer.     Christ  one  ivith  His  Body.     389 
it  to  be   handled ;  lest   that   come  to   disernst,  which  hath   "Ver. 

•  10. 

been  said,  while  we  wish  to  say  other  things.     Let  this  then 


suffice  for  to-day,  Which  deliverest  the  poor  from  him  that 
is  too  strong  for  him.     Who  that  deliverest,  but  He  Who  is 
Strong  in  hand  ?     Even   that  David  shall  deliver  the  poor 
from  him  that  is  loo  strong  for  him.     For  the  devil  was  too 
strong  for  thee,  and  held  thee,  because  he  conquered  thee, 
when  thou  consentedst  unto  him.    But  what  hath  the  Strong 
in  hand  done  ?    No  man  entereth  into  a  strong  man''s  house^Mat.u, 
to  .fppil  his  goods,  except  lie  Jirst  bind  the  strong  man.     By 
His  own   Power,  most  Holy,  most  Magnificent,  hath  He 
bound  the  devil  by  pouring  forth  the  weapon  to  stop  the  way 
against  him,  that  He  may  deliver  the  poor  and  needy,  to  Ps.  72, 
whom  tliere  was  no  liclper.     For  who  is  thy  helper  but  the   "* 
Lord  to  wliom  thou  sayest,  O  Lord,  BIy  Strength,  and  My  Ps.iQ, 
lledeerner.     If  thou  wilt  presume  of  thy  own  strength,  thereby     * 
wilt  thou  fall,  whereof  thou  hast  presumed:  if  of  another's, 
he  would  lord  it  over  thee,  not  succour  thee.     He  then  alone 
is  to  be  sought,  Who  hath  redeemed  them,  and  made  them 
free,  and  hath  given  His  Blood  to  purchase  them,  and  of 
His  servants  hath  made  them  His  Brethren. 


DISCOURSE  n. 

On  the  remaining  iKirt  of  the  Fsalvi. 

To  the  rest  of  the  Psalm  let  us  apply  our  minds,  and  to 
the  Lord  our  God  let  us  pray,  both  for  soundness  of  under- 
standing, and  for  the  quiet  of  well-doing.     As  far  as  yesterday 
was  discoursed,  I  trust  that  ye  remember,  dearly  Beloved: 
from  the  same  place  to-day  let  us  take  our  beginning.     Now 
we  understand  here  the  words  of  Christ,  the  words,  namely, 
both  of  the  Head  and  of  the  Body  of  Christ.     When  thou 
hearest  Christ,    do  not  separate  the   Bridegroom  from  the 
Bride,  but  understand  that  great  Sacrament,  And  they  two  q.^^^  2 
shall  he  onejiesh.     If  two  in  one  flesh,  why  not  also  in  one  24. 
voice?  For  neither  the  Head  alone  suffered  here  temptations, sk  *   ' 
and  the  Body  suflereth  not;  nor  indeed  was  there  any  cause 
of  suffering  to  the  Head,  but  that  He  might  give  an  example 
to   the   Body.     For  the  Lord  suffered   of  free   will,   we  of 


390      Words  of  Chris fs  Body.     Hoiv  He  '  kiietv  noC  sin. 

Psalm  necessity;  He  out  of  commiseration,  we  out  of  our  condition. 
XXX  V  •  •        • 

Serm.*  Moreover,  His  voluntary  Passion  is  our  necessary  consolation ; 

IT.     so  that  when  we  haply  suffer  like  things,  we  may  look  upon 

our  Head,  that  being  warned  by  His  example  we  may  say 

unto  ourselves.  If  He  did  so,  what  must  we  ?  and,  Even  as 

He  was,  so  let  us  also  be.     For  however  much  raged  the 

enemy,  to  the  death  of  the  Body  could  he  only  approach ; 

which  Body  yet  could  he  not  destroy  in  the  Lord,  because  on 

the  third  day  It  rose  again.     What  in  Him  was  done  on  the 

third  day,  that  in  ours  shall  be  at  the  end  of  the  world. 

The  hope  of  our  resurrection  is  put  off,  is  it  therefore  put 

away  ?    Here  then,  most  dearly  Beloved,  let  us  acknowledge 

the  Words  of  Christ,  and  let  us  distinguish  them  from  the 

words  of  the  ungodly.     For  they  are  the  voices  of  the  Body, 

suffering  persecutions  and  troubles  and  temptations  in  this 

world,  but  since  many  suffer  here,  also  for  their  sins,  and 

for  their  crimes,  with  great  vigilance  must  we  discern  the 

Luke23,  cause,  not  the  punishment.     For  a  criminal  can  have  like 

^^'        pimishment  with  a  Martyr,  but  yet  a  cause  unlike.     Three 

were  there  on  the  Cross,  one  the  Saviour,  another  to  be  saved, 

another  to  be  dammed:  of  all   the  punishment  was  equal, 

but  the  cause  unequal. 

2.  Let  then  our  Head  say,  (ver.  11.)  False  uitnesses  did 

rise  lip,  they  laid  to  My  charge  things  that  I  knew  not.     But 

let  us  say  to  our  Head,  Lord,  what  kuewest  Thou  not.?    Didst 

Thou  indeed  know  not  any  thing.''    Didst  Thou  not  know  the 

hearts  of  them  that  charged  Thee  ?     Didst  Thou  not  foresee 

their  deceits  ?    Didst  Thou  not  give  Thyself  into  their  hands 

knowingly  ?    Hadst    Thou   not    come   that   Thou   mightest 

suffer  by  them  ?    What  then  knewest  Thou  not?    He  knew 

not  sin,  and  thereby  He  knew  not  sin,  not  by  not  judging, 

but  by  not  committing.     There  are  phrases  of  this  kind  also 

in  daily  use,  as  when  thou  sayest  of  any  one.  He  knoweth 

not  to  stand,  that  is,  he  doth  not  stand ;  and.  He  knoweth 

not  to  do  good,  because  he  doth  not  good;  and.  He  knoweth 

not  to  do  ill,  because  he  doth  not  ill.     That  Avhich  is  alien 

from  operation,  is  alien  from  conscience ;  that  which  is  alien 

from  conscience,  seems  alien  also  from  science.     So  God  is 

said  to  know  not,  as  art  knoweth  not  faults,  and  yet  by  art 

faults  are  discovered  and  discerned.     This  then  to  our  in- 


Barrenness  of  the  unbelieving  Jews.    Pray  for  enemies.    391 

tevrogatories  out  of  the  very  truth  of  His  own  Gospel  doth  Ver. 
our  Head  answer;  when  we  have  said,  Lord,  what  knewest — : — ^ 
Thou  not?    Wherewith   couldest  Thou  be   charged  which 
Thou  knewest  not  ?    He  answereth,  Ungodliness  1  knew  not, 
with  ungodliness  I  was  charged.    Thou  hast  in  the  Gospel,  if 
thou  believe  not  that  I  knew  not  ungodliness,  that  even  the 
ungodly  themselves  I  know  not,  unto  whom  at  the  end  I  shall 
say,  /  know  you  not  ;  depart  from  Me,  ye  that  work  unffoclli-Matt.7, 
ness.     Did  He  not  know  those  whom  He  condemned  ?  or  can 
any  condemn  justly,  but  a  good  cognizant  ?    And  yet  a  good 
cognizant  lied  not  in  saying,  I  know  you  not:  that  is,  ye  are 
not  joined  to  My  Body,  ye  cleave  not  to  My  Rules,  ye  are 
vicious,  but  I  am  that  very  Art  which  havetli  no  vice,  and  in 
which    a    man   learneth    not    save    not   to   do   vice.      False 
witnesses  did  rise  up ;  they  laid  to  My  charge  things  that 
I  knew  not.     What  knew  not  Christ  so  much,  as  to  blas- 
pheme ?    Thereof  was  He  called  in  question  by  His  perse- 
cutors, and  because  He  spake  truth.  He  was  judged  to  have  Matt, 
spoken  blasphemy.     But  by  whom  ?    By  them  of  whom  it  26,  65. 
followeth,  (ver.  12.)   They  reicarded  Me  evil  for  good,  and 
barrenness  to  My  Soul.     I  gave  unto  them  fruitfulness,  they 
rewarded  Me  barrenness ;  1  gave  life,  they  death  ;  I  honour, 
they  dishonour ;  I  medicine,  they  wounds ;  and  in  all  these 
which  they  rewarded  Me,  was  truly  barrenness.     This  bar- 
renness in  the  tree  He  cursed,  when  seeking  fruit  He  found  Matt. 
none.     Leaves  there  were,  and  fruit  there  was  not:  words     ' 
there  were,  and  deeds  there  were  not.     See  of  words  abun- 
dance, and  of  deeds  barrenness.      T/iou  that  preachest  a  Rom.  2, 
man   should  not  steal,  stealest:   thou  that  say  est  a   man'^^-'^'^' 
shoidd  not   commit  adullery,    committest  adidtery.     Such 
were  they  who  charged  Christ  with  things  that  He  knew  not. 
3.  Ver.  13.  But  I,  when  they  troubled  me,  clothed  myself 
with  sackcloth,  and  humbled  my   soul  with  fasting,   and 
my  prayer   shall   return  into  mine  own  bosom.     We    are 
taught  indeed.   Brethren,   that   we    belong  to   the    Body   of  j  q^^ 
Christ,  that  we  are  members  of  Christ;  and  we  are  admonished  12,  27. 
in  all  our  tribulations  to  consider  not  how  we  may  answer 
our  enemies,  but  how  by  praying  we  may  propitiate  God, 
and  chiefly  to  pray  that  we  be  not  overcome  by  temptation; 
then,  that  even  those  who  persecute  us  may  be  converted  to 


39'2      The  Flesh  of  Chriat  spoken  of  as  His  Sackcloth. 

Psalm  soundness  and  righteousness.  There  is  no  greater,  no  better 
gg^jj  "employment  in  tribulation,  than  to  retire  from  the  noise 
which  is  without,  and  to  go  into  the  inner  closet  of  the 
^' heart;  there  to  call  upon  God,  where  none  seeth  thee  groan- 
ing, and  Him  succouring ;  that  chamber-door  to  close 
against  every  invading  trouble  ;  to  humble  thyself  in  con- 
fession of  sin,  to  magnify  and  praise  God,  both  chastising 
and  consoling  :  this  must  by  every  means  be  held  firm.  But 
of  the  Body  must  we  say  this ;  that  is,  of  ourselves :  of  our 
Lord  Jesus  Christ,  what  such  as  this  do  we  find  ?  The 
Gospel  being  looked  through  and  most  diligently  searched, 
we  find  not  that  the  Lord  in  any  passion  or  tribulation 
clodied  Himself  with  sackcloth.  That  He  fasted  indeed  we 
read,  after  He  was  baptized  :  sackcloth  there  we  hear  of 
none,  read  of  none  ;  but  tliat  He  fasted,  the  Jews  not  yet 

Matt.4,  persecuting,  but  the  devil  tempting  Him.  At  that  time  I 
say  that  the  Lord  fasted  not,  when  they  charged  Him  with 
things  which  He  knew  not,  and  when  they  rewarded  Him 
evil  for  good,  by  railing,  by  persecuting,  by  holding  fast,  by 
scourf^ing,  by  wounding,  by  slaying :  but  yet  in  all  these, 
Brethren,  if  for  some  little  space  with  pious  curiosity  we  lift 
the  veil,  and  search  with  the  intent  eye  of  the  heart  the  inner 
part  of  this  Scripture,  we  find  that  even  this  the  Lord  did. 
Sackcloth,  haply  He  calleth  His  mortal  flesh.  Wherefore 
Sackcloth?    For  the  likeness  of  sinful  flesh.    For  the  Apostle 

Rom.  8,saith,  God  sent  His  Son  in  the  likeness  of  sinful  jiesh,  that 

^'  through  sin  He  might  condemn  sin  in  the  flesh :  that  is.  He 

clothed  His  Own  Son  with  sackcloth,  that  through  sack- 
cloth '  He  might  condemn  the  goats.  Not  that  there  was 
sin,  I  say  not  in  the  Word  of  God,  but  not  even  in  that  Holy 
Soul  and  Mind  of  a  Man,  which  the  W^ord  and  Wisdom  of 
God  had  so  joined  to  Himself  as  to  be  One  Person.  Nay, 
nor  even  in  His  very  Body  was  any  sin,  but  the  likeness  of 
sinful  flesh  there  was  in  the  Lord  ;  because  death  is  not  but 

■Rom.  5,  by  sin,  and  sm"ely  that  Body  was  mortal.  For  had  It  not 
been  mortal,  It  had  not  died  ;  had  It  not  died.  It  had  not 
risen  again;  had  It  not  risen  again.  It  had  not  shewed  us  an 
example  of  eternal  life.  So  then  death,  which  is  caused  by 
sin,  is  called  sin,  as  we  say  the  Greek   tongue,  the   Latin 

'  J^at.  de  cilicio,  i.e.  sactcloth  mni!e  of  goats'  hair.   Compnre  Matt.  25.  32.  33, 


Oiir  Lord's  Fasting,  injinding  men  faithless.       393 

tongue,  meaning  not  the  very  member  of  flesh,  but  that  Y^n. 
which  is  done  by  the  member  of  flesh.  For  the  tongue  in  ^^-  ^3. 
our  members  is  one  among  others,  as  the  eyes,  nose,  ears, 
and  the  rest :  but  the  Greek  tongue  is  Greek  words,  not  that 
the  tongue  is  words,  but  that  words  are  by  the  tongue. 
Thou  sayest  of  one,  1  know  his  face,  speaking  of  a  member 
of  his  body;  and  thou  sayest  also,  I  know  his  hand  though 
he  is  absent,  not  the  hand  of  his  body,  but  the  writing  which 
was-made  by  the  hand  of  his  body.  So  then  the  sin  of  the 
Lord,  is  that  which  was  caused  by  sin  ;  because  He  assumed 
flesh,  of  the  same  lump  which  had  deserved  death  by  sin. 
For  to  speak  more  briefly,  Mary  who  was  of  Adam  died  for 
sin,  Adam  died  for  sin,  and  the  Flesh  of  the  Lord  which  was 
of  Mary  died  to  put  away  sin.  With  this  sackcloth  the 
Lord  clothed  Himself,  and  therefore  was  He  not  known, 
because  He  lay  hid  under  sackcloth.  When  they,  saith  He, 
troubled  Me,  I  clothed  Myself  with  sackcloth  :  that  is,  they 
raged,  I  lay  hid.  For  had  He  not  willed  to  lie  hid,  neither 
could  He  have  died,  since  in  one  moment  of  time  one  drop 
only  of  His  Power,  if  indeed  it  is  to  be  called  a  drop.  He 
put  forth,  when  they  wished  to  seize  Him,  and  at  His  one 
question,  Whom  seek  ye?  they  all  went  back  and  fell  to  the  Johnis, 
ground.  Such  power  could  He  not  have  humbled  in  passion, 
if  He  had  not  lain  hid  under  sackcloth. 

4.  I  clothed  Myself  with  sackcloth,  and  humbled  My  Soid 
with  fasting.     Again,  if  we  have  understood  the  sackcloth, 
how    understand    we   the    fasting  ?     Wished  Christ   to    eat, 
when   He   sought   fruit  on   the  tree,  and  if  He  had  found,  Mark 
would  He  have  eaten  ?    Wished  Christ  to  drink,  when  He     '     ' 
said  to  the  woman  of  Samaria,  Give  Me  to  driiik?    when  He  John  4, 
said  on  the  Cross,  /  thirst?    For  what  hungered,  for  vvhat  johni9 
thirsted  Christ,  but  our  good  works?    Because  in  them  that^^- 
crucified  and  ])ersecuted  Him  He  had  found  no  good  works. 
He  fasted;  for  they  rewarded  barrenness  to  His  soul.     For 
what  a  fast  was  His,  Who  found  barely  one  thief,  whom  on 
the  Cross  He  might  taste !    For  the  Apostles  had  fled,  and 
had  hidden  themselves  in  the  multitude.     And  even  Peter, 
who  even  to  the  death  of  his  Lord  had  promised  to  persevere, 
had  now  thrice  denied  Him,  had  now  wept,  and  still  lay  hid 
in    the    multitude,  still    feared  lest    He    should    be    known. 


394     Christ  refreshed  with  our  Faith.    How  He  prayed. 

Psalm  Lastly,  having  seen  Him  dead,  all  of  them  despaired  of  their 
^ERM  °^"  safety;  and  despairing  He  found  them,  after  His  resur- 
II-     rection,  and  when  He  spake  with  them,  found  them  grieving 
and  mourning,  no  longer  hoping  any  thing.     For  so  also  did 
certain  of  them  who  spake  with  Him.    When  He  said,  What 
talk  ye  between  yourselves?  (for  they  were  talking  of  Him;) 
Luke24,  Art  Thou  only,  they  said,  a  stranger  in  Jerusalem,  and  hast 
'  not  known  what  things  our  priests  and  rulers  have  done  con- 
cerning Jesus  of  Nazareth,  Who  was  a  man  mighty  in  word 
and  deed;  how  they  have  crucified  and  slain  Him  ?     But  we 
trusted  that  it  should  have  been  He  that  should  have  re- 
deemed Israel.     In  great  fasting  had  the   Lord  remained, 
had  He  not  refreshed  them  that  He  might  feed  on  them. 
For  He  refreshed  them,  He  comforted  them.  He  confirmed 
them,  and  into  His   Own  Body  converted  them.     In  this 
manner  then  was  our  Lord  also  in  fasting. 

5.  And  My  prayer  shall  return  into  Mine  Own  Bosom. 
In  the  bosom  of  this  verse  is  plainly  a  great  depth,  and  may 
the   Lord  grant  that  it  be  fathomable  by  us.     For  in  the 
'  bosom'  a  secret  is  understood.     And  we  ourselves,  Brethren, 
are  here  well  admonished  to  pray  within  our  own  bosom, 
where  God  seeth,  where  God  heareth,  where  no  human  eye 
penetrateth,   where  none    seeth    but  He    Who   succoureth ; 
Susanna  where   Susanna  prayed,   and  her  voice  though    it  was  not 
44    '     heard  by  men,  yet  by  God  was  heard.     Of  this  indeed  we 
are  well  admonished,  but  of  our  Lord  ought  we  to  under- 
stand something  more,   because  He   Himself  also   prayed. 
And,  indeed.  His  sackcloth  we  find  not  in  the  Gospel  accord- 
ing to  the  letter,  nor  His  fasting  at  the  time  of  His  Passion 
according  to  the  letter;  and  these  therefore  I  have  explained 
to  be  spoken  by  an  allegory  or  similitude,  as  I  could.     But 
Ps.22,1.  His  prayer  even  from  the  Cross  have  we  heard,  3Iy  God,  3Iy 
^^^I'q    Qod,  why  hast  Thou  forsaken  Me  !    But  there  also  were  we. 
For  when  did  the   Father  forsake  Him,    from  Whom    He 
Matt,     never  departed  ?     We   read   also   that  in  the  mount  Jesus 
L^u'ke^e  Pi'^yed  alone,  we  read  that  He  passed  the  night  in  prayer, 
12.        even  at  the  time  of  His  Passion.     What  then  ?    And  My 
3P^ '    ^ prayer  shall  return  into  Mine   Own  Bosom.     I   know    not 
Mark     what  better  to  understand  concerning  the  Lord  :  take  mean- 
Luke22,  vvhile    what    now    occurs;     perhaps    something    better    will 

41. 


His  Prayer  to  the  Father  in  His  oicm  Bosom.        895 

occur  hereafter,  either  to  nie  or  to  some  better :  3Iy  prayer  Ver. 
shall  return  into  Mine  Own  Bosom:  this  I  understand  to  be — ^-^^-~ 
said,  because  in  His  Own  Bosom  He  had  the  Father.     For^Cor.b, 
God  was  in  Christ  reconcilinfj  the  ivorld  unto  Himself.     In  ^^* 
Himself  He  had  Him  to  Whom  He  prayed.     He  was  not 
far  from  Him,  for  Himself  had  said,  /  am  in  the  Father^  a«c?  Johni4 
the  Father  in  3Ie.     But  because  prayer  rather  belongeth  to 
very  Man,  (for  according  as  Christ  is  the  Word,  He  prayeth 
not,  but  heareth  prayer;  and  seeketh  not  to  be   succoured 
for  Himself,  but  with  the  Father  succouretli  all:)  what  is, 
3Iy  prayer  shall  return  into  Bline  Own  Bosom,  but  in  Me 
My  Manhood  invoketh  in  Me  My  Godhead. 

6.  Ver.  14.  As  a  Neighbour,  as  our  Brother,  so  I  pleased 
Him:  as  one  mourning  and  sorrowful,  so  1  humbled  myself. 
Now  looketh  He  back  to  His  Own  Body :  let  us  now  look 
to  this.  When  we  rejoice  in  prayer,  when  our  mind  is 
calmed,  not  by  the  world's  prosperity,  but  by  the  light  of 
Truth:  (who  perceiveth  this  light,  knoweth  what  I  say,  and 
he  seeth  and  acknowledgeth  what  is  said.  As  a  Neighbour, 
as  our  Brother,  so  I  pleased  Him :)  even  then  our  soul  pleaseth 
God,  not  placed^afar  off,  for.  In  Him,  saith  one,  we  live  and Kcu\7, 
move  and  have  our  being,  but  as  a  Brother,  as  a  Neighbour,  ^^' 
as  a  Friend.  But  if  it  be  not  such  that  it  can  so  rejoice,  so 
shine,  so  approach,  so  cleave  unto  Him,  and  seeth  itself  far 
off  thence,  then  let  it  do  what  followeth,  As  one  mourning 
and  sorrowful,  so  I  humbled  Myself  As  our  Brother,  so  I 
pleased  Him,  said  He,  drawing  near;  As  one  mourning  and 
sorrowful,  so  I  humbled  myself,  said  He,  removed  and  set 
afar  off.  For  what  mourneth  any  one,  but  that  which  he 
desireth,  and  hath  not?  And  sometimes  in  one  man  happen 
both,  that  at  one  time  he  should  draw  near,  at  another 
be  far  off;  draw  near  by  the  light  of  Truth,  be  far  off  by  the 
cloud  of  the  flesh.  For  neither,  Brethren,  unto  God,  Who 
is  every  where,  and  is  contained  in  no  place,  do  we  through 
place  draw  near,  or  from  Him  through  place  remove.  To 
draw  near  unto  Him,  is  to  become  like  unto  Hin  ;  i^j 
remove  from  Him,  to  become  unlike  unto  Him.  Dost  not 
thou,  when  thou  seest  two  things  nearly  alike,  say,  This 
comes  near  to  ihat.^  and  when  things  unlike  are  shewn  to 
thee,  though  in  one  place,  and  though  they  be  held  often  in 


396  Likeness  to  Qod  the  true  nearness  to  Him. 

Psalm  one  liand,  say,  This  kind  is  far  off  from  that  ?    Thou  holdest 
XXXV  •    . 

Serm.'  both,  joinest  both,  and  sayest,  This  thing  is  far  from  that, 

It.     not   forsooth   in   place,  but   in    unlikeness.      If  then    thou 

wouldest  draw  near  to  Him,  be  like  unto  Him :  if  thou  wilt 

not  be  like,  thou  wilt  be  far  off.     But  when  thou  art  like, 

rejoice;    when    unlike,   groan;    that   groaning    may    excite 

desire,  nay  that  desire  may  excite  groaning,  and  that  through 

groaning  thou  mayest  draw  near,  who  hadst  begun  to  be 

Mat.  16,  afar  off.     Did  not  Peter  draw  near,  when  He  said,  Thou  art 

~    '  the  C/irist,  the  Son  of  the  Living  God?    And  yet  the  same 

man  became  afar  off  by  saying.  Be  it  far  from  Thee,  T^ord ; 

this  shall  not    be  unto    Thee.     Lastly,  what   said   He,  his 

Neighbour,  as  it  were,  to  him  drawing  near?    Blessed   art 

thou,  Simo)!,  Barjona.    To  him  afar  off,  as  it  were,  and  unlike, 

what  said  He?   Get  thee  behind  Me,  Satan.    To  him  drawing 

near,  Flesh  and  blood,  saith  He,  hatJi  not  revealed  it  unto 

Thee,  hut  My  Father,  whiclt  is  in  Heaven.    His  Light  is  shed 

overTheOjin  His  Light  Thou  shinest.  But  whenhaving  become 

afar  off,  he  spake  against  the  Lord's  Passion,  which  should 

be  for  our  Salvation,  Thou  savourest  not,  said  He,  the  things 

that  be  of  God,  hut   those  that    he   of  m6n.     One  rightly 

•  placing  together  both  of  these   saith   in  a   certain    Psalm, 

Ps.  32,1  L  said  in  my  ecstasy,  I  am  cast  off  from  before  Thine  Eyes. 

In  my  ecstasy,  vvould  he  not  have  said,  had  he  not  drawn 

near;    for   ecstasy   is   the    transporting   of  the    mind.     He 

poured  over  himself  his  own  soul,  and  drew  near  unto  God; 

and  through  some  cloud  and  weight  of  the  flesh  being  again 

cast  down  to  earth,  and  recollecting  where  he  had  been,  and 

seeing   where   he   was,  he  said,  /  am  cast   off  from  before 

Thine  Eyes.     This  then.  As  a  Neighbour,  as  our  Brother, 

so  I  pleased  Him,  may  He  grant  to   be  done  in  us ;  but 

when  that  is  not,  let  even  this  be  done,  As  one  mourning 

and  sorrouful,  so  I  humbled  myself 

7.  Ver.  ib.  And  against  Me  they  rejoiced,  and  gathered 

themselves   together",  against    Me   only:     they  rejoicing,    I 

Mat.  5,  sorrowful.     But  we  heard  just  now  in  the  Gospel,  Blessed 

are   they    that    mourn.      If  they    are    blessed    that    mourn, 

miserable  are  they  that  laugh.      Against  Me  they  rejoiced, 

and  gathered  themselves  together :  scourges  uere  gathered 

■  E.  V.  Bid  in  mhic  adversity  they  rejoiced  and  gathered  themselves  together. 


As  it  fared  with  Christ,  so  with  His  Body.  397 

together  against  Me,  and  theg  knew  nol^.  Because  ihey  Ver. 
laid  to  My  charge  things  that  I  knew  not,  they  also  knew  — '- — '- 
not  Whom  they  charged, 

8.  Ver.  IG.  TJtey  tempted  Me,  and  mocked  Me  with  tnock- 
ing".  That  is,  they  derided  Me,  they  insulted  Me;  this  of 
the  Head,  this  of  the  Body.  Consider,  Brethren,  the  glory 
of  the  Church  which  now  is ;  remember  its  past  dishonours, 
remember  how  once  were  Christians  every  where  put  to 
flight,  and  wherever  found,  mocked,  beaten,  slain,  exposed 
to  beasts,  burned,  men  rejoicing  against  them.  As  it  was 
to  the  Head,  so  it  is  also  to  the  Body.  For  as  it  was  to  the 
Lord  on  the  Cross,  so  has  it  been  to  His  Body  in  all  that 
persecution  which  was  made  but  now:  nor  even  now  cease 
the  persecutions  of  the  same.  Wherever  men  find  a  Chris- 
tian, they  are  Avont  to  insult,  to  persecute,  to  deride  him,  to 
call  him  dull,  senseless,  of  no  spirit,  of  no  knowledge.  Do 
they  Avhat  they  will,  Christ  is  in  Heaven;  do  they  what  they 
will,  He  hath  honoured  His  punishment,  already  hath  He 
fixed  His  Cross  in  the  foreheads  of  all;  the  ungodly  is 
permitted  to  insult,  to  rage  he  is  not  permitted  ;  but  yet 
from  that  which  the  tongue  uttereth,  is  understood  what  he 
beareth  in  his  heart:  They  gnaslted  upon  Me  tvith  their  teeth. 

9.  Ver.  17.  Lord,  ichen  wilt  Thou  look  on  ?  Rescue  My 
Soul  from  their  deceits,  My  Darling  from  the  lions.  For  to 
us  the  time  is  slow;  and  in  our  person  is  this  said.  When 
will  Thou  look  on?  that  is,  when  shall  we  see  vengeance  upon 
those  who  insult  us?  When  shall  the  Judge,  overcome  byLukei8, 
weariness,  hear  the  widow  }  But  our  Judge,  not  from  weari-  " 
ness,  but  from  love,  delayeth  our  salvation;  from  reason,  not 
from  need ;  not  that  He  could  not  even  now  succour  us,  but 

that  the  number  of  us  all  may  be  filled  up  even  to  the  end. 
And  yet  out  of  our  desire,  what  do  we  say  .?    Lord,  wJien 
will  Thou  look  on  ?    Rescue  My  Soul  from  their  deceits.  My 
Darling  from  the  lions :   that  is,  My  Church  from  raging      > 
powers. 

10.  Lastly,  wouldest   thou  know  what  is  that    Darling? 

''  E.V.  Yea,   the    objects  gathered  not:  16.  With  hi/pocritical  mockers  in 

themselves  together  against  me,  and  I  feasts,  they  gnashed  upon  Me  vnth  their 

knew  it  not.  teeth.      The  words   here   omitted   are 

<=  "E-.Y.  They  did  tear  Me  and  ceased  mentioned  on  Ps.  57.     Ben. 


398  God  praised  in  His  true  People. 

Psalm  Read  the  words    following:    (ver.  18.)    /  will  confess  unto 
XXXV  u        V  / 

Sebm.  Thee,  O  Lord,  in  the  great  Congregation;   in  a  weighty^ 
I'-     'people  itill  I  praise  Thee.    Truly  saith  He,  I  will  confess  unto 
inm)-°'  ^^*^^  ^'*  ^^'^  great  Congregation;  in  a  weighty  people  will 
puio       I  praise  Thee:  for  confession  is  made  in  all  the  multitude, 
"^'*    but  not  in  all  is  God  praised  :  the  whole  multitude  heareth 
our  confession,  but  not  in  all  the  multitude  is  the  praise  of 
God.     For  in  all  the  whole  multitude,  that  is,  in  the  Church 
which  is  spread  abroad  in  the   whole  world,  is  chaff,  and 
wheat:  the  chaff  flieth,  the  wheat  remaineth;  therefore,  in  a 
weighty  people  will  I  praise  Thee.     In  a  weighty  people, 
which  the  wind  of  temptation  carries  not  away,  in  such  is 
God  praised.     For  in  the    chaff  He    is    ever   blasphemed. 
When    our  chaff  is   considered,  what  is  meant  ?    See    how 
Christians  live,  see  what  Christians  do  ;  and  it  is  fulfilled. 
Is. 52, 6.  which  is  written.    Through   you  is  My  Name  blasphemed 
24.   *   '  among  the  Gentiles.     Wickedly,   grudgingly  beholdest  thou 
the   threshing-floor,   who   art  all   on   the   chaff;    not   easily 
appeareth  the  grain  to  thee ;    seek   and   thou   shalt  find   a 
weighty  people  in  which  thou  mayest  praise  God.    Wouldest 
thou  find  ?    Be  thou  such ;  for  if  thou  be  not  such,  it  is  hard 
2  Cor.    but  that  all  should  appear  to  thee  such  as  thou  art:  Comparing 
'     *   (saith  the  Apostle)  themselves  among  themselves,  they  under- 
stand not.     In  a  weighty  people  will  I  praise  Tliee. 

11.  Ver.  19.  Let  not  them  that  are  Mine  enemies  wrong- 
fully rejoice  over  Me:  for  they  rejoice  over  Me  because  of 
My  chaff.      Who  hate  Me  without  a  cause;  that  is,  whom  I 
never  hurt;    winking  with   their  eyes:    that  is,  pre  ten  ding- 
hypocrites,  (ver.  20.)  For  they  spake  indeed  peace  to  Me. 
What  is,  winking  with  their  eyes?    Declaring  by  their  looks, 
what   they  carry  not  in    their   heart.     And  who  are  these 
winking  with  their  eyes?  (ver.  20.)  For  they  spake  indeed 
peace  to  Me;  and  ivith  wrath  devised  craftily.     (Ver.  21.) 
Yea  they  opened  their  mouth  wide  against  3Ie.     First  wink- 
ing with  then"  eyes,  those  lions  sought  to  ravish  and  devour; 
first  fawning  they  spake  peace,  and  then  with  wrath  devised 
Mat. 22, craftily.     What  peace  spake  they.?    Master,  we  know  that 
~    '  Thou  acceptest  not  man^s  person,  and  teachest  the  way  of 
Qod  in  truth.     Is  it  lawful  to  give  tribute  unto  Ccesar,  or 
not  i    They   spake   indeed    peace    unto    Me.     What   then  ? 


Triumph  of  the  imgodly.     Its  end  shall  come.       399 

Didst  not  Thou  know  them,  and  deceived  they  Thee,  wink-   Ver, 

ing  with  their  eyes  ?     Truly  He  knew  them ;  therefore  said '- — 

He,    Why   tempt  ye   Me,  ye   hypocrites?    Afterward,   they 
opened  their  mouth  wide  against  Me,  crying,  Crucify  Him,  Luke23, 
Crucify  Him!  and  said.  Aha,  Aha,  our  eyes  have  seen  it. 
This,  when  they  insulted  Him,  Aha,  Aha,  Prophesy  unto  us,^^^^- 
Thou  Christ.     As  their    peace  was   pretended,  when    they     ' 
tempted  Him  concerning  tlie  money,  so  now  insulting  was 
their  praise.      They  said,  Aha,  Aha,  our  eye*  have  seen  it  : 
that  is,  Thy  deeds.  Thy  miracles.     This  Man  is  the  Christ. 
If  He  be  the  Christ,  let  Him  come  down  from  the  Cross,  and  ^ia.tt 
we  will  believe  Hiyn.     He  saved  others.  Himself  He  cannot  Luke 
save.      Our   eyes   have    seen    it.     This    is    all    whereof  He  23, 35. 
boasted  Himself,  when,  He  called  Himself  the  Son  of  God.  Johni9, 

""7 

But  the  Lord  was  hanging  patient  upon  the  Cross :  His 
power  had  He  not  lost,  but  He  shewed  His  patience.  For 
what  great  thing  was  it  for  Him  to  come  down  from  the 
Cross,  Who  could  afterward  rise  again  from  the  sepulchre  } 
But  He  seems  to  have  yielded  to  His  insulteis  ;  and  this 
behoved,  that  having  risen  again  He  should  shew  Him- 
self to  His  own,  and  not  to  them,  and  this  is  a  great  mystery; 
for  His  resurrection  signified  the  New  Life,  but  the  New  Life 
is  known  to  His  friends,  not  to  His  enemies. 

12.  Ver.  22.    This   Thou   hast  seen,   O  Lord;    keep  not 
silence.     What  is,  keep  not  silence  ?    Judge  Thou.     For  of 
judgment  is  it  said  in  a  certain  place,  I  have  kept  silence ;  Ts.  42, 
shall  I  keep  silence  for  ever?    And  of  the  delaying  of  judg-  Sept, 
ment  it  is  said  to  the  sinner,  These  things  hast  thou  done,  Ps.  50 
and  I  kept  silence ;    Thou  thoughtest  that  I  was  altogether'^^' 
such  an  one  as  thyself.     How   keepeth   He  silence,  Who 
speaketh  by  the  Prophets,  Who  speaketh  with  His  own  mouth 
in  the  Gospel,  Who  speaketh  by  the  Evangchsts,  Who  speaketh 
by  us,  when  we  speak  the  truth  .?    What  then?    He  keepeth 
silence  from  judgment,  not  from  precept,  not  from  doctrine. 
But  this   His  judgment  the   Prophet  in  a  manner  invoketh, 
and  predicteth  :   Thou  hast  seen,  O  Lord:  keep  not  silence ; 
that  is,  Thou  wilt  not  keep  silence,  needs  must  that  Thou  wilt 
judge.     0  Lord,  be  not  far  from  3Ie.     Until  Thy  judgment 
come,  be  not  far  from  Me,  as  Thou  hast  promised,  Lo,  I  am 
a-ith  you  alivay,  even  unto  the  end  of  the  icorld. 


400  Tlie  cause  makes  the  Martyr.     Merciful  chastisement. 

Psalm  13.  Ver.  '23.  Arise,  Lord,  and  attend  to  3Ty  judgment. 
'sEifiJ'To  what  judgment .?  That  Thou  art  in  tribulation;  that 
II.  Thou  art  tormented  with  labours  and  pains  ?  Do  not  even 
many  wicked  men  suffer  the  same?  To  what  judgment ? 
Thei'efore  art  Thou  righteous,  because  Thou  sufferest  these 
things?  No:  but  what?  To  3Iy  judgment.  What  folio  weth? 
Attend  to  My  judgment;  even  to  My  cause,  My  God,  and 
3Iy  Lord.  'Not  to  My  punishment,  but  to  My  cause :  not 
to  that  which  ^e  robber  hath  in  common  with  Me,  but  to 
Matt. 6,  that  whereof  is  said,  Blessed  are  they  which  are  persecuted 
*^*  /or  righteousness'  sake.  For  this  cause  is  distinguished. 
For  punishment  is  equal  to  good  and  bad.  Therefore 
Martyrs,  not  the  punishment,  but  the  cause  raaketh,  for  if 
punishment  made  Martyrs,  all  the  mines  would  be  full  of 
Martyrs,  every  chain  would  drag  Martyrs,  all  that  are 
executed  with  the  sword  would  be  crowned.  Therefore,  let 
the  cause  be  distinguished  ;  let  none  say,  because  I  suffer,  I 
am  righteous.  Because  He  Who  first  suffered,  suffered  for 
righteousness'  sake,  therefore  He  added  a  great  exception, 
Blessed  are  they  which  are  persecuted  for  righteousness''  sake. 
For  many  having  a  good  cause  do  persecution,  and  many 
having  a  bad  cause  suffer  persecution.  For  if  persecution 
could  not  be  3one  rightly,  it  had  not  been  said  in  a  certain 
Ps.  101  Psalm,  Whoso  privily  slandereth  his  neighbour,  him  did  I 
^"  persecute:  Then,  Brethren,  doth  not  a  good  and  righteous 
father  persecute  a  prodigal  son?  His  vices  he  persecutelh, 
not  himself:  not  that  which  he  begat,  but  that  which  the 
other  added.  The  surgeon  truly,  who  is  called  in  to  give 
health,  is  not  he  mostly  armed  with  a  knife?  but  against  the 
wound,  not  against  the  man:  he  cuts  that  he  may  cure:  and 
yet  when  he  cuts  the  sick  man,  he  is  pained,  cries  out, 
resists,  and  if  haply  by  fever  he  hath  lost  his  senses,  even 
strikes  the  surgeon  :  nor  yet  does  not  he  desist  from  seeking 
the  health  of  the  sick  man ;  what  he  knoweth  right  he  doth,  him 
cursing  and  reviling  he  regardeth  not.  Are  not  all  lethargies 
roused,  lest  from  heavy  sleep  they  may  sink  down  to  death  ? 
And  this  they  suffer  from  their  own  sons  whom  they  have 
begotten  most  dear  to  them,  and  the  son  is  not  dear  unless 
he  hath  been  troublesome  to  his  sleeping  Father.  The 
lethargic  are  roused,  the  frenzied  are  bound,  but  yet  both 


Tite  luigndhj  cannot  iake  the  ri(//iieons  into  tJteir  bodij.  JOl 

are  loved.     Let  none  then  say,  I  suffer  pei'secution  :  let  him    Vek. 
not  sift  the  punishment,  but  prove  the  cause  :  lest  if  he  prove  -^^ — - 
not  the  cause,  he  be  numbered  with  the  ungodly.     Therefore 
how  watchfully,  how  excellently  hath  This  Man  recommended 
Himself,  O  Lord,  attend  to  My  judgment,  not  to  My  punish- 
ments ;  even  to  My  cause.  My  God,  and  My  Lord. 

14.  Ver.  24.  Judge  me,  0  Lord,  according  to  My  righ- 
teousness;  that  is,  attend  to  My  cause.  Not  according  to 
My  punishment,  but  according  to  My  righteousness,  O  Lord, 
My  God,  that  is,  according  to  this  judge  Thou  Me. 

15.  And  let  them  not  rejoice  over  Me ;  that  is,  Mine  ene- 
mies. (Ver.  25.)  Let  them  not  say  in  their  heart.  Aha, 
aha,  so  would  we  have  it ;  that  is,  We  have  done  what  we 
could',  we  have  slain  him,  we  have  taken  him  away.  Let 
them  not  say:  shew  them  that  thej^  have  done  nothing.  Let 
them  not  say.  We  have  swallowed  him  up.  Whence  say 
those  Martyrs,  If  the  Lord  had  not  heen  on  our  side,  then  Ps.  124, 
they  had  swallowed  us  up  quick.     What  is,  had  swallowed  ' 

us  up  ?     Had  passed  into  their  own  body.     For  that  thou  ■ 
swallowest    up,   which    thou    passest    into    thy    own    body. 
The  world  would  swallow  thee  up ;  swallow  thou  the  woi'ld, 
pass  it  into  thy  own  body :  kill  and  eat.     As  it  was  said  to 
Peter,  Kill  and  eat;    do  thou  kill  in  them  what  they  are, Acts lo 
make  them  what  Thou  art.     But  if  they  on  the  other  hand  ^^' 
persuade   thee   to   ungodliness,   thou    art    swallowed   up   by 
them.     Not  when  they  persecute  thee   art  thou  swallowed 
up  by  them,  but  when  they  persuade  thee  to  be  what  they 
are.     Let  them  not  say,   We  have  swallowed  him  up.     Do 
thou   swallow  up  the  body  of  Pagans.     Why  the  body  of 
Pagans  ?     It  would  swallow   thee  up.     Do  thou  to  it,  what 
it   would    to    thee.      Therefore    perhaps    that    calf,    being  Exod. 
ground  to  powder,  was  cast  into  the  water  and  given  to  the  "'     * 
children  of  Israel  to  drink,  that  so  the  body  of  ungodliness 
might  be  swallowed  up  by  Israel.      (Ver.  20.)   Let  them  be 
ashamed  and  brought  to  confusion  together  that  rejoice  al 
mine  hurt :  let  them  be  clothed  with  shame  and  dishonour ; 
so  that  we  may  swallow   up  them  ashamed  and  brought  to 
confusion.        Who    speak    evil    against    me :     let    them    be 
ashamed,  let  them  be  brought  to  confusion. 

^  al. '  We  liave  done  it,  we  have  prevaileH.'    (potuimus  ) 
Dd 


402  How  to  praise  God  all  day  long. 

Psalm       16.  What  savest  thou  now,  the  Head  with  the  Members? 

XXXV 

SEKM.*(Ver.  27.)    Let  them  shout  for  Joy  and  he  glad  that  facour 

I  J-     Mn  righteous  cause:    who  cleave  to   My  Body.     Yea,  let 

them   say  continually,  Let   the  Lord  he   magnified,   Which 

hath  pleasure  in  the  prosperity  of  IJis  servant.     (Ver.  28.) 

And  My  Tongue  shall  speak  of  Thy  righteousness,  and  of 

Thy  praise  all  the  day  long.     And  whose  tongue  eudureth 

to  speak  the  praise  of  God  all  the  day  long?     See  now  I 

have  made  a  discourse  something  longer ;    ye  are  wearied. 

Who    endureth   to    praise   God   all  the   day  long  ?     I   will 

suggest  a  remedy,  whereby  thou  mayest  praise  God  all  the 

day  long  if  thou  wilt.     Whatever  thou  dost,  do  well,  and 

thou  hast  praised  God.     When  thou  singest  an  hymn,  thou 

praisest  God,  but  what  doth  thy  tongue,  unless  thy  heart 

also  praise  Him  ?     Hast  thou  ceased  from  singing  hymns, 

and  departed,  that  thou  mayest  refresh   thyself?     Be   not 

drunken,  and  thou  hast  praised  God.     Dost  thou  go  away 

to  sleep?     Rise  not  to  do  evil,  and  thou  hast  praised  God. 

-   Dost  thou  transact  business  ?     Do  no  wrong,  and  thou  hast 

praised  God.     Dost  thou  till  thy  field?     Raise  not  strife, 

and  thou  hast  praised  God.     In  the  innocency  of  thy  works 

prepare  thyself  to  praise  God  all  the  day  long. 


Lat.  PSALM  XXXVl. 

XXXV. 

Attend,  dearly  Beloved,  a  little  to  the  text  and  the  mys- 
teries of  this  Psalm ;  and  let  us  run  through  it,  since  in 
many  places  it  is  plain:  but  when  the  necessity  of  its 
obscurity  compels  us  to  dwell  upon  it,  ye  will  endure  it  for 
the  sake  of  the  advantage  of  learning.  (Ver.  1.)  The  un- 
godly hath  said  in  himself  Ilia  I  he  icill  sin:  there  is  no  fear 
of  God  hefore  his  eyes.  Not  of  one  man,  but  of  a  race  of 
ungodly  men  ho  speaketh,  u  ho  fight  against  their  own  selves,  I 
by  not  understanding,  that  so  they  may  live  well ;  not  be- 
cause  they  caimot,  but  because  they  will  not.  For  it  is  one 
thing,  when  one  endeavours  to  understand  some  thing,  and 
through  infirmity  of  the  flesh  cannot;  as  saith  the  Scripture 
■Wisd.9,in  a  certain  place.  For  the  corrupiihle  body  presseth  down  j 
the  soul,  and  the  earthly  tabernacle  weigheth  doum  the  mind    \ 


Wilful  ignorance  is  enmity  agaijist  God.  403 

that   museth    upon   many  tltiftys ;    but   another   wlien   the   Ver. 
human  heart  acts  mischievously  against  itself,  so  that  what  - — ^ — 


it  could  understand,  if  it  had  but  good  will  thereto,  it  under- 
standeth  not,  not  because  it  is  difficult,  but  because  the  will 
is  contrary.     But  so  it  is  when  men  love  their  own  sins,  and 
hate  God's  Commandments,     For  the  Word  of  God  is  thy 
adversary,  if  thou  be  a  friend   to   thy  ungodliness ;    but  if 
thou  art  an  adversary  to  thy  ungodliness,  the  Word  of  God 
is  thy  friend,  as  well  as  the  adversary  of  thy  ungodliness. 
If  then  thou  hatest  thy  ungodliness,  thou  joinest  thyself  to 
the  Word  of  God,  and  ye  will  be  two  against  it,  thou,  and 
the  Word  of  God,  to  destroy  it.     For  thou  indeed  by  thyself, 
of  thy  own  strength,  canst  do  nothing ;  but  He  helpeth  thee 
Who  hath   sent  to  thee  His  Word,  and  so  ungodliness  is 
overcome.     If  thou  hatest  it,  God  also  hath  remitted  it,  and 
thou  shalt  be  free :  but  if  thou  love  it,  it  is  contrary  to  thee 
to  understand  aught  that  is  said  against  it.     Suppose  a  man 
to  ask  how  the  Son  can  be  equal  to  the  Father;    he  hath 
believed  it,  he  seeketh  to  understand  it,  as  yet  he  cannot; 
for  it  is  a  great  matter,  and  requireth  greater  powers  that  it 
may  be   comprehended;    and   it  is  the   beginning  of  faith, 
which  keepeth  the  soul  until  it  be  strengthened.     With  milk  i  Peter 
it  is  nourished,  that  it  may  arrive  at  the  fitness  and  firmness   ' 
for  stronger  meat ;  that  it  may  be  able  to  understand  this. 
In  the  beginning  was  the  Word;  and  the  Word  was  with  John  i, 
God;  and  the  Word  was  God.     Before  it  can  do  this,  it  is  ' 
nourished  in  faith  ;  and  it  endeavours  to  understand,  that  it 
may  understand  as  much  as  God  shall  grant.     Doth  it  with 
endeavours  understand  this  also  .?   What  thou  wouldest  not  to  Tobit  4, 
be  done  to  thee,  do  not  thou  to  another.     That  because  thou     * 
wouldest  not  suffer  iniquity,  thou  shouldest  not  do  iniquity ; 
because  thou  wouldest  not  suffer  treachery  and  deceit,  thou 
shouldest  not  contrive  deceit  against  another?     No,  but  this 
when  thou  wouldest  not  understand,  it  is  attributed  to  thy 
will.     Therefore,  The  ungodly  hath  said  in  himself,  that  he 
will  sin  ;  he  hath  purposed  to  sin. 

2.  But  doth  he  who  purposeth  to  sin,  say  this  in  public, 
and  not  rather  in  himself?  Why  in  himself?  Because  no 
man  seeth  him.  What  then,  because  man  seeth  not  in  the 
heart,  wherein  he  saith  to  himself  that  he  will  sin,  doth  not 

D  d  2 


404        Fear  of  God.     Deceit fttl  search  for  our  faiitls. 

Psalm  God   see   therein?     God  doth   see  therein.     But  what  fol- 
xxxvt. 

loweth  ?  There  is  no  fear  of  God  before  hit  ei/es:  There 
is  fear  of  men  before  his  eyes,  for  he  dareth  not  in  public 
to  declare  his  iniquity,  lest  he  be  either  reproved  or  con- 
demned by  men.  But  he  departeth  from  the  sight  of  men ; 
whither?  To  himself:  he  betaketh  himself  within,  and  no 
man  seeth  him  ;  where  he  meditateth  treachery,  and  deceit, 
and  sin,  there  no  man  seeth  him.  Kven  there  he  might  not 
meditate  with  himself,  if  he  thought  that  God  seeth  him ; 
but  since  there  is  no  fear  of  God  before  his  eyes,  when  he 
hath  departed  from  the  sight  of  men  to  his  own  heart,  whom 
should  he  fear  there  ?  Is  not  God  present  there  ?  Yea,  but 
there  is  no  fear  of  God  before  his  eyes. 

3.  Therefore  he  meditateth  deceits,  and  then  followeth, — 
(Doth  it  haply  escape  him  that  God  seeth  there  ?  The  very 
thing  is  declared  which  I  was  beginning  to  speak  of:  it  doth 
escape  him,  but  of  his  own  will,  because  he  wrought  against 
himself,  not  willing  to  understand.)  (Ver.  2.)  For  he  hath 
wronghl  deceitfully  in  His  sight.  In  whose  sight?  In  His, 
Whose  fear  was  not  before  the  eyes  of  him  that  did  work 
deceitfully.  To  find  out  his  iniquity,  and  hate  it.  He 
wrought  so  as  not  to  find  it.  For  there  are  men  who  as  it 
were  endeavour  to  seek  out  their  iniquity,  and  fear  to  find 
it ;  because  if  they  should  find  it,  it  is  said  to  them,  Depart 
from  it:  this  thou  didst  before  thou  knewest;  thou  didst 
iniquity  being  in  ignorance ;  God  giveth  pardon  :  now  thou 
hast  discovered  it,  forsake  il,  that  to  thy  ignorance  pardon 
may  easily  be  given ;  and  that  with  a  clear  face  thou  may  est 
Ps.25,7.  say  to  God,  Remember  not  the  sins  of  my  youth,  and  of  my 
ignorance.  Thus  he  seeketh  it,  thus  he  feareth  lest  he  find 
it ;  for  he  seeketh  it  deceitfully.  When  saith  a  man,  I  knew 
not  that  it  was  sin  ?  When  he  hath  seen  that  it  is  sin,  and 
ceaseth  to  do  the  sin,  which  he  did  only  because  he  was 
ignorant:  such  an  one  in  truth  would  know  his  sin,  to  find  it 
out,  and  hate  it.  But  now  many  '  work  deceitfully  to  find 
out  their  iniquity  :'  they  work  not  from  their  heart  to  find  it 
out  and  hate  it.  But  because  in  the  very  search  after  ini- 
quity, there  is  deceit,  in  the  finding  it  there  will  be  defence 
of  it.  For  when  one  hath  found  his  iniquity,  lo  now  it  is 
manifest  to  him  that  it  is  iniquity.     Do  it  not,  thou  sayest. 


Ohamher  of  the  heart  lo  he  closed  ayainsl  the  world.    405 

And  he  who  wrought  deceitfully  lo  find  it  out,  now  he  hath  Ver. 
found,  hateth  it  not;  for  what  saith  he?  How  many  do  " 
this !  ^Vho  is  there  that  doth  it  not?  And  will  God  destroy 
them  all  ?  Or  at  least  he  saith  this:  if  God  would  not  these 
things  to  be  done,  would  men  live  who  comuiil  the  same  ? 
Seest  thou  that  thou  didst  work  deceitfully  to  find  out  thy 
iniquity  ?  For  if  not  deceitfully  but  sincerely  thou  hadst 
wrought,  thou  wouldest  now  have  found  it  out,  and  hated  it; 
now  thou  liast  found  it  out,  and  thou  defendest  it;  therefore 
thou  didst  work  deceitfully,  when  thou  soughtest  it. 

4.  Ver.  3.  The  words  of  his  vioullt  are  iiuquity  and 
deceit:  he  tvould  not  understand,  that  he  miglit  do  good. 
Ye  see  that  he  attribuleth  that  to  the  will :  for  there  are 
men  who  would  imderstand  and  cannot,  and  there  are  men 
who  would  not  understand,  and  therefore  understand  not. 
He  would  not  understand,  that  he  might  do  good. 

5.  Ver.  4,  He  hath  meditated  iniquity  on  his  bed.  What 
said  He,  On  his  bed  'i  The  ungodly  hath  said  in  himself',  thai 
he  will  sin :  what  above  he  said,  in  himself,  that  here  he 
said,  On  his  bed.  Our  bed  is  our  heart :  there  we  suffer 
the  tossing  of  an  evil  conscience ;  and  there  we  rest  when 
our  conscience  is  good.  Whoso  loveth  the  bed  of  his  heart, 
let  him  do   some  good  therein.     There  is  our  bed,  where 

the  Lord  Jesus  Christ  commands  us  to  pray.      Enter  into  M^tt.  6, 
thy  chamber,  and  shut  thy  door.     What  is.  Shut  thy  door  ^  ' 
Expect  not  from  God  such  things  as  are  without,  but  such 
as  are  within ;  atid  thy  Father  which  seeth  in  secret,  sliaU 
reward  thee  openly.     Who  is  he  that  shutteth  not  the  door? 
He  who  asketh  much  from   God  such  things,  and  in  such 
wise  directeth  all  his  prayers,  that  he  may  receive  the  goods 
that  are  of  this  world.     Thy  door  is  open,  the  multitude  seeth 
when  thou  prayest.     What  is  it  to  shut  thy  door?     To  ask 
that  of  God,  which  God  alone  knowcth  how  He  giveth.    What 
is  that  for  which  thou  prayest,  when  thou  hast  shut  the  door? 
What  eye  halh   not  seen,  nor  ear  heard,  nor  hath  entered l>i.6i, 4. 
into  the  heart  of  man.     And  haply  it  hath  not  entered  into  ^  ^°'- 
thy   very  bed,  that  is,  into   thy  heart.     But   God  knoweth  ' 
what  He  will  give:  but  when  shall  it  be?     When  the  Lord 
shall  be  revealed,  when  the  Judge  shall  ap])ear.      l<Vjr  what 
is  ]ilainer  ihan  that  which  He  shall  say  to  them  that  arc  set 


20 


406     N^o  rest  on  the  bed  of  the  heart  for  an  evil  conscience. 

Psalm  at  His  Right  Hand  ?    Come,  ye  blessed  of  My  Father,  inherit 

2^at.25  tJi6  Kingdom  prepared  for  yoiifrom  the  beginning  of  the  world. 

34.         This   shall  they  hear  who  are  on  the  lel'l  hand,  and  shall 

"Wisd.  5,  groan  with  fruitless  repentance,  because  so  living  they  would 
not  repent  with  fruit.  Why  shall  they  groan  ?  Because 
there  is  for  them  no  place  of  recovery.     But  they  also  shall 

Mat.25, hear  somewhat  themselves;  Depart  from  Me,  ye  cursed^ 
into  everlasting  fire,  prepared  for  the  devil  a?id  his  angels* 
That  is  an  evil  hearing.     For  the  righteous  at  their  good 

Vs.  112,  hearing  shall  rejoice  ;  for  so  it  is  written,  The  righteous  shall 
be  in  everlasting  remembrance  ;  he  shall  not  be  afraid  from 
any  evil  hearing.  From  what  evil  hearing?  That  which 
they  shall  hear :    Depart,  ye  cursed,  into  everlasting  fire. 

Eph.  3,  God  therefore,  Who  is  able  to  do  exceeding  abundantly 
above  all  that  n-e  ask  or  think,  searcheth  out  om*  secret 
groaning,  that  in  His  sight  we  may  be  pleasing,  and  not  as 
it  were  of  our  own  righteousness  boast  ourselves  before  men. 
For  whoso  by  his  own  righteousness  would  please  men,  not 
to  that  end  that  they  who  see  him  may  praise  God,  but  with 
this  intention  that  he  may  himself  be  praised,  he  shutleth 
not  his  door  against  noise ;  for  the  door  is  open  to  that 
noise,  and  God  heareth  not  as  He  would  hear.  Our  bed, 
then,  our  heart,  let  us  strive  to  cleanse,  that  it  may  be  well 
with  us  there.  Ye  know,  my  Beloved,  how  many  things 
many  suffer  in  public,  in  the  foi'um,  in  strifes,  in  contentions, 
in  troublesome  business:  how  a  man,  wearied  with  business 
abroad,  runneth  to  his  house  that  he  may  rest  there,  and 
striveth  quickly  to  finish  his  business  abroad,  and  to  betake 
himself,  for  rest,  to  his  own  house.  For  therefore  hath  every 
one  a  home  of  his  own,  that  he  may  rest  therein.  But  if 
there  also  he  suffer  trouble,  where  can  he  rest.''  What  then? 
It  is  good  to  have  rest  in  his  own  house.  But  if  abroad  he 
suffer  enemies,  within  perhaps  a  bad  wife,  he  goeth  forth 
into  public :  when  he  would  rest  from  those  troubles  which 
are  abroad,  he  entcreth  into  his  house:  but  when  he  neither 
resteth  here,  nor  resteth  abroad,  where  shall  there  be  rest  ? 
At  least  in  the  closet  of  the  heart,  when  thou  betakest  thyself 
to  thine  inmost  conscience.  If  there  thou  hast  haply  found 
a  wife  that  causeth  tliee  no  bitterness,  even  the  Wisdom  of 
God;    witli    her  join   thyself;    rest  within    in    ihy   chamber; 


Sin^  while  it  is  in  us,  must  be  hated.  407 

let  not  the  smoke  of  an  evil  conscience  drive  thee  thence.    "Ver. 

4. 

But  it  was  to  meditate  deceits,  that  he,  of  whom  the  Scrip '■ — 

tm*e  speaketh  these  things,  betook  himself  thither  where  men 
see  not;  and  such  things  did  he  there  meditate  to  himself, 
that  not  even  in  his  heart  could  he  rest.  He  hath  meditated 
iniquity  on  his  bed. 

6.  He  hath  set  himself  in  every  way  that  is  not  good. 
What  is,  he  hath  set  himse//?   He  hath  sinned  perseveringly. 
Whence  also  of  a  certain  pious  and  good  man  it  is  said,  HePs.  i,  i. 
hath  not  stood  in  the  tvay  of  sinners.    As  this/^«^^  not  stood, 
so  that  hath  set  himself.     But  wickedness  hath  he  not  hated. 
There  is  the  end,  there  the  fruit :  if  a  man  can  not  but  have 
wickedness,  let  him  at  least  hate  it.     For  when  thou  hatest  it, 
it  scarcely  occurs  to  thee  to  do  any  wickedness.     For  sin  is 
in  our  mortal  body,  but  what  saith  the  Apostle?     Let  not  Rom.  6, 
sin  reign  in  your  mortal  body,  that  ye  should  obey  it  in  the  '^' 
lusts  thereof.     When  beginneth  it  not  to  be  therein .''    When 
that  shall  be  fulfilled  in  us  which  he  saith,  When  this  cor-  l  Cor. 
ruptible  shall  have  put  on  incorruption,  and  this  mortal  shall    ' 
have  put  on  immortality.    Before  this  come  to  pass,  there  is  a 
delighting  in  sin  in  the  body,  but  greater  is  the  delighting  and 
the  pleasure  in  the  Word  of  Wisdom,  in  the  Commandment  of 
God.    Overcome  sin  and  the  lust  thereof   Sin  and  iniquity  do 
thou  hate,  that  thou  mayest  join  thyself  to  God,  Who  hateth 
it  as  well  as  thou.     Now  being  joined  in  mind  unto  the  Law 
of  God,  in  mind  thou  servest  the  Law  of  God.     And  if  in 
the  flesh  thou  therefore  servest "  the  law  of  sin,  because  there  Rom.  7, 
are  in  thee  certain   carnal  delightings,  then   will   there  be^^' 
none  when  thou  shall  no  longer  fight.     It  is  one  thing,  not 
to  fight,  and  to  be  in  true  and  lasting  peace;  another  to  fight 
and  overcome;  another  to  fight  and  to  be  overcome;  another 
not  to  fight  at  all,  but  to  be  carried  away.     For  there  arie 
men   who  do  not  fight  at  all,  such  as  is  he  of  whom  He 
speaketh,  when  he  saith.  Wickedness  hath  he  not  hated ;   for 
how  fighteth  he  against  that  which  he  hath  not  hated  ?    He 
is  carried  off  by  wickedness,  and  doth  not  fight.     But  there 
are  who  begin  to  fight,  but  because  they  presume  on  their 
own  strength,  (that  God  may  shew  them  that  it  is  He  that 

*  i.e. '  art  subject  to  it,' not '  obeyest     wilful  sin,  but  of  motions  toward  sin 
it.'    He  is  not  here  speaking  of  actual     to  which  the  man  does  not  consent. 


408     Viclory  of  (j  nice.     Temporal  blessings  are  from  God. 
Psalm  overcometli,  if  man  ioineth  liiinself  to  God.)  both  when  they 

XXXVI.  '  .1  1/  J 

— '  fight  they  are  overcome,  and  when  they  begin  after  a  sort  to 

lay  liold  on  righteousness,  they  become  proud,  and  are  con- 
founded.    These  fight,  but  are  overcome.     But  who  is  he 

Rom.  7,  that   fio'hteth,  and   is  not  overcome  ?     He  who  saith,  /  see 
23 

anolher  law  in  my  members,  warring  against  the  law  of  my 
mind*'.  See  he  fighleth,  but  not  on  his  own  strength  pre- 
sumeth    he,    therefore    he    shall    be    conqueror.      For   what 

ib.  24.  followeth,  0  tvretched  man  that  I  am!  who  shall  deliver  me 
from  the  body  of  this  death  '^  The  grace  of  God,  through 
Jesus  Christ  our  Lord.  He  presumeth  on  Him  who  com- 
manded him  to  fight;  and  overcometli  his  enemy,  assisted 
by  Him  that  commanded.  But  as  for  this  man,  wickedness 
hath  he  not  hated. 

7.  Ver.  5.  Thy  mercy,  0  Lord,  is  in  the  heavens,  and 
Thy  truth  reacheth  even  unto  the  cloials.  I  know  not  what 
Mercy  of  Him  he  meaneth,  which  is  in  the  heavens.  For 
the  Mercy  of  the  Lord  is   also  in  the  earth.     Thou  hast  it 

Ps.33,5.  written,  The  earth  is  full  of  the  Mercy  of  the  Lord.  Of 
what  Mercy  then  speaketh  He,  when  He  saith,  Thy  Mercy, 
O  Lord,  is  in  the  heavens?  The  gifts  of  God  are  partly 
temporal  and  earthly,  partly  eternal  and  heavenly.  •  Whoso 
for  this  worshijjpeth  God,  that  he  may  receive  those  temporal 
and  earthly  goods,  which  are  open  to  all,  is  still  as  it  were 
like  the  brutes :  he  enjoyeth  indeed  the  Mercy  of  God,  but 
not  that  which  is  excepted,  which  shall  not  be  given,  save 
only  to  the  rigliteous,  to  the  holy,  to  the   good.     What  are 

Matt,  the  gifts  which  abound  to  all }  ILe  maketh  His  sun  to  rise 
'  '  on  the  evil  and  on  the  good,  and  sendeth  rain  on  the  just 
and  on  the  unjust.  W^io  hath  not  this  Mercy  of  God,  first 
that  he  hath  beiug,  that  he  is  distinguished  from  the  brutes, 
that  he  is  a  rational  animal,  so  as  to  understand  God ; 
secondly,  that  he  enjoys  this  light,  this  air,  rain,  fruits,  diver- 
sity of  seasons,  and  all  the  earthly  comforts,  health  of  body, 
the  affection  of  friends,  the  safety  of  his  family  .'*  All  these 
are  good,  and  they  are  God's  gilts.  Think  not.  Brethren, 
that  any  can  give  these,  but  God  alone.  Whoever  then 
expecteth  not  these  things  but  from  the  Lord,  is  very  dif- 
ferent from  those  vvho  exjiect  them  even  from  devils,  or  from 

''  Oxf.  Ms=.  adfl, '  See  him  fighting  against  the  law  of  his  mind,  see  &c.' 


Spiritual  mercies  best.     Mercy  throuyh  'clouds.''     409 

diviners,  or  from  astrologers.  For  these  are  in  two  ways  y^ji. 
miserable,  both  because  they  desire  only  earthly  goods,  and  ^- 
because  they  ask  not  from  Him  Who  giveth  all  goods.  But 
they  v;ho  desire  these  goods,  and  in  these  goods  would  be 
hap])y,  and  seek  them  only  from  God,  in  this  indeed  are 
better,  that  they  seek  them  from  God,  but  yet  they  are 
endangered.  Saith  one,  How  are  they  endangered?  Be- 
cause sometimes  they  consider  human  affairs,  and  see  that 
all  these  earthly  goods,  which  they  desire,  the  ungodly  and 
unrighteous  have  abundantly  ;  and  think  that  they  have  lost 
the  reward  of  worshipping  God,  because  the  same  which  the 
wicked  have  they  also  have,  though  they  worship  God,  Whom 
the  others  worship  not ;  or  because  sometimes  they  who 
worship  have  not  at  all,  and  tliey  have  who  blaspheme  : 
therefore  they  are  still  in  danger. 

8.  But  this  man  rightly  understood  what  mercy  he  should 
pray  for  from  God.  T/ii/  Mercy,  O  Lord,  is  in  the  Heavens;  and 
Thy  Truth  reacheth  ecen  to  the  clouds.  That  is,  the  Mercy 
wliich  Thou  givest  to  Thy  Saints,  is  Heavenly,  not  earthly ; 
is  Eternal,  not  temporal.  And  how  couldest  Thou  declare  it 
unto  men  t  Because,  Thy  Truth  reacheth  even  unto  the 
clouds.  For  who  could  know  the  Heavenly  Mercy  of  God, 
unless  God  should  declare  it  unto  men  ?  How  did  He 
declare  it  ?  By  sending  His  truth  even  unto  the  clouds. 
What  are  the  clouds .''  The  Preachers  of  the  Word  of  God. 
By  whom  in  a  certain  place  God  was  wroth  with  a  certain 
vineyard.  For  I  suppose,  My  Beloved,  ye  have  understood, 
as  well  as  heard  the  Prophet  Isaiah,  where  He  saith  of  a 
certain  Vineyard,  /  looked  that  it  should  bring  forth  yrapes,  t  5  o 
and  it  brought  forth  wild  grapes.  And  lest  any  should 
think  that  He  spake  of  a  visible  vineyard,  he  so  concluded. 
The  Vineyard  of  tJie  Lord  of  Hosts  is  the  House  of  Israel,  ^^  7 
and  the  men  of  Judah  His  pleasant  plant.  Therefore  He 
reproved  the  Vineyard,  which  He  looked  should  bring  forth 
grapes,  and  it  brought  forth  wild  grapes.  And  what  said  He? 
/  will  command  the  clouds  that  they  rain  no  rain  upon  it.  jj,  g 
And  verily  it  came  to  pass.  For  the  Apostles  were  sent  to  be 
Preachers.  We  find  in  the  Acts  of  the  Apostles  that  the  Apostle 
Paul  wished  to  preach  to  the  Jews,  and  he  found  in  them  no 
grajTcs  but  wild  grapes.     For  they  began  for  his  good  to  render 


4l  0  Preachers  clouds.  Apostles  mountains.  All  help  from  God. 

Psalm  evil,  and  to  persecute  him,  and  he,  fulfilling  what  is  written, 

1  will  command  the  clouds  that  they  rain  no  rain,  upon  it, 

Acts  13,  said,  Unto  yoa  tcere  we  sent,  hut  since  ye  reject  the  Word  of 
God,  lo,  ue  turn  to  tJie  Gentiles.  Therefore  was  this 
fulfilled,  /  will  command  the  clouds  that  they  rain  no  rain 
upon  it.  Truth  reached  even-  to  the  clouds  :  therefore  unto 
us  could  be  declared  the  Mercy  of  God,  >vhich  is  in  Heaven 
and  not  in  earth.  And  truly.  Brethren,  the  clouds  are  the 
Preachers  of  the  Word  of  Truth.  When  God  threateneth 
through  His  Preachers,  He  thunders  through  the  clouds. 
When  God  worketh  miracles  through  His  Preachers,  He 
lightneth  through  the  clouds,  He  terrifieth  through  the 
clouds,  and  watereth  by  the  rain.  Those  Preachers  then, 
by  whom  is  preached  the  Gospel  of  God,  are  the  clouds  of 
God.  Let  us  then  hope  for  Mercy,  but  for  that  which  is  in 
the  Heavens, 

9..  Ver.  6.  Thy  Righteousness  is  like  the  mountains  of 
Gud:  Thy  Judgments  are  a  great  deep.  Who  are  the 
mountains  of  God.  Those  wdio  are  called  clouds,  the  same 
are  also  the  mountains  of  God.  The  great  Preachers  are  the 
mountains  of  God.  And  as  when  the  sun  riseth,  he  first 
clothes  the  mountains  with  light,  and  thence  the  light 
descends  to  the  lowest  parts  of  the  earth  :  so  our  Lord  Jesus 
Christ,  when  He  came,  first  irradiated  the  height  of  the 
Apostles,  first  enlightened  the  mountains,  and  so  His  Light 
descended  to  the  valley  of  the  world.  And  therefore  sailh 
Ps.  i2i,He  in  a  certain  Psalm,  /  lifted  up  mine  eyes  unlo  the 
mountains,  from  ivhence  co)netlt  my  help.  But  think  not 
that  the  mountains  themselves  will  give  thee  help :  for  they 
receive  what  they  may  give,  give  not  of  their  own.  And  if 
thou  remain  in  the  mountains,  thy  hope  will  not  be  strong : 
but  in  Him,  Who  enlighteneth  the  mountains,  ought  to  be 
thy  hope  and  presumption.  Thy  help  indeed  will  come  to 
thee  through  the  mountains,  because  the  Scriptures  are 
administered  to  thee  through  the  mountains,  through  the 
great  Preachers  of  the  Truth :  but  fix  not  thy  hope  in  them. 
Hear  what  He  saith  next  following :  /  lifted  up  mine  eyes 
unto  the  mountains,  from  ichence  conieth  my  help.  What 
then?  Do  the  mountains  give  thee  help?  No;  hear  what 
ib.  2.      follows,    3Iy   help    cometh    from    the    Lord,    Which   made 


Trust  in  men  misleads,  saints  declare  it.  411 

Heaven  and  earth.     Through  the  mountains  cometh  help,  Ver. 
but  not  from  the  mountains.      From  whom  then  ?    From  the — 


Lord,  Which  made  Heaven  and  earth.  There  have  been  other 
mountains,  by  whom  whosoever  would  guide  his  ship  has  made 
shipwreck.  For  there  have  risen  up  leaders  of  heresies,  who 
have  been  mountains.  Arius  was  a  mountain,  Donatns  was  a 
mountain,  Maximianus'  even  now  was  like  a  mountain.' see  on 
Many  looking  to  those  mountains  and  desiring  land,  when  they 
would  be  freed  from  the  waves,  were  driven  on  the  rocks,  and 
made  shipwreck  on  the  land.  By  such  mountains  was  not 
he  seduced,  who  said,  Jn  the  Lord  put  I  my  trust.  How  soy  Ps.ii,i. 
ye  to  my  soul,  Flee  as  a  bird  to  your  mountain.  I  would 
not  my  hope  should  be  in  Arius,  I  would  not  in  Donatus. 
My  help  cometh  from  the  Lord,  Which  made  Heaven  and 
earth.  .Learn  ye  how  far  ye  may  presume  upon  God,  and 
how  much  ve  mav  attribute  to  men,  for  Cursedisiheman'f^^-^7, 

'  5. 

that  irmteth  in  man.     Most  meekly  and  humbly,  the  holy 
Apostle  Paul,  being  truly  jealous  of  the  Church,  but  for  the 
Bridegroom,  not  for  himself,  and  fearing  those  who  would 
say,  I  am  of  Paul,  and  I  am  of  Apollos,  chose  rather  his  i  Cor.  3, 
own  person  to  tread  upon  and  despise,  that  he  might  glorify 
Christ.      fFas  Paul  crucified  for  you,  or  were  ye  baptized  miCor.  i, 
the  7Utme  of  Paul?   He  repels  them  from  himself;  but  that 
he  may  send  them  to  Christ.     Even  the  friend  of  the  Bride- 
groom would  not  to  be  loved  by  the  Bride  for  the  Bride- 
groom.    For  the  Apostles  are  the  friends  of  the  Bridegroom. 
For  the  same  Bridegroom,  the  humble  John  also,  who  was 
thought  the  Christ,  was  jealous.     Wherefore  he  said,  /  «w«  John  1, 
not  the  Christ :   but  there  cometh  One  miyhtier  than  I  after  ^{^^^  i 
me,  the  latchet  (f  Whose  shoes  L  am  not  worthy  to  stoop  ''• 
down   and   unloose.      And   so    humbling  himself,    he    truly 
shewed  that  he  was  not  the  Bridegroom,  but  the  Bridegroom's 
friend;    and  therefore  he    said.  He   that   hath   the   Bride  John  Z, 
is  the  Bridegroom:   but  the  friend,  rf  the  Bridegroom,  which  " 
standelh  and  heareth  Him,  rejoiccth  greatly  because  of  the 
Bridegroom''s  voice.     And  if  the  friend  of  the  Bridegroom  is 
a  mountain,  yet  hath  not  tlie  mountain  light  from  itself:  but 
he  heai'eth  and  rejoiceth  greatly  because  of  the  Bridegroom's 
voice.     U'(',s,ahhhe,havcallreceivedqf  His  fulness.    Of  whose  John  ], 
fulness?   Of  His,  Who  was  /hr  True  Light  Which  lighlenelh^^'^' 
every  inan  thai  cometh  into  the  world.     For  Him  ihen  the 


412  Some  sinners  justly  left  to  their  own  ways. 

Psalm  Apostle  also  was  jealous  of  the  Church,  sayiug,  Lei  a  mail 

1  Cor.  4  *"^  account  of  us,  as  of  the  ministers  of  Christ,  and  steuards 

1-  of  the  mysteries  of  God.     That  is,  /  lifted  up  mine  eyes  unto 

the  mountains,  from  whence  comeih  my  help.  Let  a  man 
so  account  of  us  as  oj  the  ministers  of  Christ,  and  stewards 
of  the  mysteries  of  God.     But  lest  thy  hope  be  again  fixed 

1  Cor. 3,  on  the  mountains  and  not  on  God,  hear  this,  I  have  planted, 
Apollos  watered;  and  God  gave  the  increase;  and  this, 
So  then,  neither  is  lie  that  planteth  any  tiling,  nor  he  that 
watereih,  hut  God  that  giveih  the  increase.  Now  then  thou 
hast  said,  /  lifted  up  mine  eyes  unto  the  mountains,  from 
whence  cometh  my  help :  but  because  neither  is  he  that 
planteth  any  tiring,  iior  he  tliat  watereih  ;  say,  Bly  help 
cometh  from  the  I^ord,  Which  made  Heaven  and  earth  ; 
and.  Thy  Righteousness  is  like  the  mountains  of  God:  that 
is,  the  mountains  are  filled  with  Thy  Righteousness. 

10.   T7iy  Judgments  are  like  the  great  abyss.     The  abyss 
he  calleth  the  depth  of  sin,  whither  every  one  cometh  by 

Rom.  1, despising  God;  as  in  a  certain  place  it  is  said,  God  gave 
them  over  io  their  own  liearls''  lusts,  to  do  the  things  which 
are  not  convenient.  Attend,  my  Beloved.  This  is  a  great 
matter ;  a  great  matter  is  before  us.  What  meaneth  this, 
God  gave  them  over  io  their  own  hearts'  lusts,  to  do  the 
things  that  are  not  convenient'^  If  then  God  has  given 
them  over  to  their  own  hearts'  lusts,  to  do  those  things  which 
are  not  convenient,  is  it  therefore  they  do  such  wickednesses  ? 
Suppose  one  should  propose  this  question ;  if  God  maketh 
them  to  do  the  things  which  are  not  convenient,  what  have 
they  done .''  The  secret  is  that  which  thou  heardest,  God 
gave  them  over  to  their  own  hearts''  lusts.  Therefore  it  was 
lust  which  they  would  not  overcome,  to  which  they  were 
delivered  by  the  Judgment  of  God.  But  that  they  should 
be  held  worthy  to  be  delivered,  see  what  of  them  he  said 

ib.  21.  before,  Because  that  when  they  knew  God,  they  glorified 
Him  not  as  God,  neither  were  thankful;  hut  became  vain 
in  their  iniaginalions,  and  their  foolish  heart  was  darkened. 

ib.  22.  Whereby  ?  By  their  pride  ;  for,  Professing  themselves  ivise, 
they  became  fools.  And  thereupon  followetli,  God  gave  them 
over  to  their  own  hearts'  lusts.  Because  then  they  were 
proud  and  imgratcful,  they  were  held  worthy  to  be  delivered 
up   to  the  lusts  of  their  own  hearts,  and   becauie  a  great 


?\[ounlains  by  grace.  Depths  left  in  Jiidymenf.       413 

aln'ss,  so  that  they  not  only  sinned,  but  also  worked  craftily,   Veu. 

lest  they  shonld  understand  their  iniquity,  and  hate  it.     That '- — 

is  the  depth  of  wickedness,  to  be  unwilling  to  find  it  out  and 
to  hate  it.  But  how  onecoraeth  to  that  depth,  see;  Thy 
Judgments  are  tlie  great  abyss.  As  the  mountains  are  by 
the  Righteousness  of  God  %  who  through  His  Grace  become 
great:  so  also  through  His  Judgments  come  they  unto  the 
depth,  who  sink  lowest.  By  this  then  let  the  mountains 
delight  thee,  by  this  turn  away  from  the  abyss,  and  turn 
thyself  unto  that,  of  which  it  is  said.  My  help  cometh  from 
the  Lord.  But  whereby  ?  /  have  lifted  np  mine  eyes  unto 
the  mountains.  What  meaneth  this  ?  I  will  speak  plainly  '• '  Latin^ 
In  the  Church  of  God  thou  findest  an  abyss,  thou  findest 
also  mountains ;  thou  findest  there  but  iew  good,  because 
the  mountains  are  ^e\v,  the  abyss  broad ;  that  is,  thou 
findest  many  living  ill  after  the  wrath  of  God,  because  they 
have  so  worked  that  they  are  delivered  up  to  the  lusts  of 
their  own  heart;  so  now  they  defend  their  sins  and  confess 
them  not;  but  say,  Why.?  What  have  I  done?  Such  an  one 
did  this,  and  such  an  one  did  that.  Now  will  they  even  defend 
what  the  Divine  Word  reproves.  This  is  the  abyss.  There- 
fore in  a  certain  place  saith  the  Scripture,  (hear  this  abyss,) 
The  sinner  uhen  he  cometh  unto  the  depth  of  sin  despiseth.  Prov. 

18   3 

See,  Thy  Judgments  are  like  the  great  abyss.     But  yet  not     ' 
art  thou  a  mountain  ;  not  yet  art  thou  in  the  abyss  ;  fly  from 
the  abyss,  tend  towai-ds  the  mountains;  but  yet  remain  not 
on  the  mountains.     For  thy  help    cometh  from   the  Lord., 
Which  made  LLeaven  and  earth. 

II.  O  L^ord,  Than  shall  save  man  and  beast,  (ver.  7.) 
as  Thy  Mercy  is  multiplied,  O  Cod.  Because  he  said,  Thy 
Mercy  is  in  the  Heavens,  that  it  may  be  known  to  be  also 
on  earth,  he  said,  O  Lord,  Thou  savest  man  and  beast,  as 
Thy  Mercy  is  multiplied,  O  God.  Great  is  Thy  Mere}-,  and 
manifold  is  Thy  Mercy,  O  God;  and  that  shewest  Thou  both 
to  man  and  beast.  For  from  whom  is  the  saving  of  men  .? 
From  God.  Is  not  the  saving  of  beasts  also  from  God  ? 
For  lie  WJio  made  man,  made  also  beasts ;  He  Who  made 
both,  saveth  both ;  but  the  saving  of  beasts  is  temporal. 
But  there  are  who  as  a  great  thing  ask  this  of  God,  which 

*  a1.  '  The  Righteousness  of  God  is  like  the  mountains.' 


414      '  Sons  of  men ^  in  good  senne^  opposed  to  '  men.'' 

Psalm  He  hath  giren  to  beasts.      Thy  Mercy.,  O  God,  is  muUipUed, 

-' ^so  that  not  only  unto  men,  but  unto  beasts  also  is  given  the 

same  saving  which  is  given  to  men,  a  carnal  and  te  mporal  saving. 
12.  Have  not  men  then  somewhat  reserved  with  God, 
which  beasts  deserve  not,  and  whereunto  beasts  arrive  not  ? 
They  have  evidently.  And  where  is  that  which  they  have. 
The  children  of  men  pnt  t/ieir  trust  under  the  shadow  of 
Thy  wings.  Attend,  my  Beloved,  to  this  most  pleasant 
sentence:  Thou  savest  man  and  beast.  First,  he  spake  of 
man  and  beast,  then  of  t]te  children  of  men;  as  though  nien 
were  one,  the  children  of  men  other.  Sometimes  in  Scripture 
children  of  men  is  said  generally  of  all  men,  sometimes  in 
some  proper  manner,  with  some  proper  signification,  so  that 
not  all  men  are  understood ;  chiefly  when  tliere  is  a  dis- 
tinction. For  not  without  reason  is  it  here  put ;  O  Lord, 
Thou  savest  man  and  beast:  but  the  children  of  men ;  as 
though  setting  aside  the  first,  he  keepeth  separate  the  children 
of  men.  Separate  from  whom  ?  Not  only  from  beasts, 
but  also  from  men,  who  seek  from  God  the  saving  of  beasts, 
and  desire  this  as  a  great  thing.  Who  then  are  the  children 
of  men  ?  Those  wlio  put  their  trust  under  the  shadow  of 
His  wings.  For  those  men  together  with  beasts  rejoice  in 
possession,  but  the  children  of  men  rejoice  in  hope :  those 
follow  after  present  goods  with  beasts,  these  hope  for  future 
goods  with  Angels. .  Why  then  are  those  with  a  distinction 
called  men,  and  these  called  the  children  of  men  .''  For  in  a 
Psal.  8,  certain  place  also  saith  the  Scripture,  WJiat  is  man,  that 
Thou  art  mindful  of  him  ?  and  the  Son  of  Man,  that  TJiou 
visiteM  him  ?  What  is  man,  that  Thou  art  mindful  of  him  ? 
Thou  art  mindful  of  him,  as  of  one  absent ;  but  the  Son  of 
Man  Thou  visitest  as  present.  What  is,  Thou  art  mindful 
of  man.''  O  Lord,  Thou  sat^est  man  and  beast.  For  even  to 
the  evil  Thou  givest  saving,  and  to  them  who  desire  nolihe 
kingdom  of  Heaven.  For  He  regardeth  them,  and  deserteth 
them  not  after  their  manner,  as  they  their  cattle:  He  deserteth 
them  not,  but  as  of  the  absent,  is  mindful  of  them.  But  He 
Whom  he  visiteth  is  the  Son  of  Man;  and  of  Him  it  is  said, 
The  children  of  men  put  their  trust  under  the  shadow  of 
Thy  wings.  And  if  ye  would  discern  these  two  kinds  of 
men,  tirst  consider  the  two  men,  Adam  and  Christ.     Hear 


'  Men'  seek  temporal  good,  '  sons  of  men,''  eternal.     4 15 

the  Apostle,  For  as  in  Adain  all  die,  even  so  in  Christ  shall  Ver. 

all  be  made  alive.     We  are  born  of  Adam,  that  we  may  die  :  l^ 

we  vise  again  through   Christ,  that  we  may  live  for  ever.  15, 22. 

When  we  bear  the  image  of  the  earthly  man,  we  are  men : 

when  we  bear  the  image  of  the  Heavenly  Man,  we  are  children 

of  men  ;  for  Christ  was  called  the  Son  of  Man.     For  Adam  Matt.  8, 

20 
was  a  man,  but  not  a  son  of  man  :  therefore  to  Adam  belong 

those  who  desire  carnal  goods  and  that  temporal  saving. 
We  exhort  them  to  become  the  children  of  men,  to  put  their 
trust  under  tlie  shadow  of  His  wings,  and  to  desire  that 
Mercy  which  is  in  the  Heavens,  and  which  was  declared  by 
the  clouds.  But  if  as  yet  they  cannot,  in  the  mean  while 
even  temporal  goods  let  them  not  desire,  but  from  God 
alone.  So  even  let  them  serve  after  the  Old  Testament,  that 
at  the  New  they  may  arrive. 

13.  For  that  people  also  desired  earthly  goods ;  the  king- 
dom of  Jerusalem,  the  subjection  of  their  enemies,  abundance 
of  fruits,  their  own  health,  their  childrens'  health.  Such 
things  they  desired,  and  such  things  they  received ;  under 
the  Law  were  they  kept.  They  desired  from  God  goods 
which  He  gives  even  to  beasts,  because  not  yet  had  the  Son 
of  Man  come  to  them,  that  they  might  be  the  children  of 
men:  yet  they  had  already  '  clouds'  declaring  the  Son  of 
Man.  Unto  them  came  Prophets,  and  declared  Christ;  and 
there  were  of  them  some  who  understood,  and  had  hope  of 
the  future,  to  receive  the  Mercy  which  is  in  the  Heavens. 
There  were  also  of  them  some  who  desired  but  carnal  things, 
and  earthly  and  temporal  felicity.  The  same  men's  feet 
slipped  away  to  make  and  to  worship  idols.  For  when  He 
warned  them,  and  scourged  them  in  those  things  in  which 
they  delighted,  and  took  them  away,  they  suffered  famine, 
wars,  pestilences,  diseases,  and  so  they  turned  themselves 
to  idols.  Those  goods  which  as  a  great  thing  they  ought  to 
have  desired  of  God,  they  desired  from  idols,  and  abandoned 
God.  For  they  observed  that  those  goods,  which  they 
sought,  abounded  to  the  ungodly  and  wicked,  and  they 
thought  that  they  worshipped  God  in  vain,  because  He 
gave  them  not  their  hire  on  earth.  O  man,  thou  art  God's 
workman ;  hereafter  is  the  time  of  receiving  thy  hire :  why 
askest  thou  now  thy  hire,  before  thou  hast  wrought  i    If  thy 


416        God  iNust  be  frnsied.     He  gives  ineffable  joy . 

Psalm  workman  como  up  to  tliy  lioiise,  wilt  thou  give  liim  his  hire, 

XXXVI.  .    ' 

— '- — ^before  that  he  has  (inished  his  work  ?  Thou  wilt  think  him 
perverse,  if  he  say ;  First,  let  me  receive  my  hire,  and  then 
I  will  work.  Thou  wilt  be  angry.  But  why  wilt  thou  be 
angry  ?  Because  he  trusted  not  a  deceitful  man.  How  will 
not  God  be  angry,  when  thou  trustest  not  Truth  Itself? 
What  He  promised  thee,  He  will  give  thee :  He  deceiveth 
not,  because  He  is  Truth,  Who  promised.  But  fearest  thou, 
lest  haply  He  have  nothing  to  give?  He  is  Omnipotent: 
fear  not,  lest  He  be  not,  to  give  thee;  He  is  Immortal: 
fear  not,  lest  He  be  succeeded.  He  is  everlasting :  be 
secure.  If  thou  wouldcst  thy  workman  to  rely  on  thee  the 
whole  day,  trust  thou  also  in  God,  thy  whole  life  ;  for  thy 
life  is  a  moment  of  time  with  God.  And  thou  shalt  be,  what  ? 
But  the  children  of  men  init  their  trust  under  the  shadow  of 
Thy  ivings. 

14.  Ver.  8.  They  shall  be  drunken  with  the  fidness  of  Thy 
House.  He  promiseth  us  some  great  thing.  He  would 
speak  it,  and  He  speaketh  it  not.  Can  He  not,  or  do  not  we 
receive  it  ?  I  dare,  my  Brethren,  to  say,  even  of  holy  tongues 
and  hearts,  by  which  Trutli  is  declared  to  us,  that  it  can 
neither  be  spoken,  which  I  hey  declared,  nor  even  thought  of 
For  it  is  a  great  thing,  and  ineffable ;  and   even   they  saw 

1  Cor.    through  a  glass  darkly,  as  saith  the  Apostle,  For  now  we  see 

13,12.  through  a  glass  darkly;  but  then  face  to  face.  Lo,  they 
who  saw  through  a  glass  darkly,  thus  burst  forth.  What 
then  shall  we  be,  when  we  shall  see  face  to  face  ?  That  with 
which  they  travailed  in  heart,  and  could  not  with  their 
tongue  bring  forth,  that  men  might  receive  it.  For  what 
necessity  was  there  that  he  should  say,  They  shall  be  drunken 
with  the  fulness  of  Thy  House?  He  sought  a  word  whereby 
to  express  from  human  things  what  he  would  say;  and  be- 
cause he  saw  that  men  drowning  themselves  in  drunkenness 
receive  indeed  wine  without  measure,  but  lose  their  senses, 
he  saw  what  to  say  ;  for  when  shall  have  been  received  that 
ineffable  joy,  then  shall  be  lost  in  a  manner  the  human  soul, 
it  shall  become  Divine,  and  be  drunken  with  the  fulness  of 
God's  House.     Wherefore  also  in  another  Psalm  it  is  said, 

Ps.23,5.  Thy  cup  inebriating,  how  excellent  is  it !    With  this  cup 
'    were  the  Martyrs  drunken  when  going  to  their  passion,  they 


Fulness  of  pleasure  from  God  hereafter.  417 

knew  not  their  own.     What  so   drunken  as  not  to  know  a   Ver. 

9. 
wife  weeping,  not  children,  not  parents  ?    They  knew  them ' — 

not,   they  thought   not   that   they  were    before    their    eyes. 

Wonder  not :    they  were    drunken.     Wherewith    were   they 

drunken  ?    Lo,  they  had  received  a  cup  wherewith  they  were 

drunken.     Wherefore  he  also  gives  thanks  to  God,  saying, 

What  shall  I  render  unto  the  Lord  for  all  His   benefits -ps.UQ, 

towards  me  ?    I  will  take   the  cup  of  Salvation,  and  call  ^-'  ^^* 

upon  the  Name  of  the  Lord,     Therefore,  Brethren,  let  us  be 

'  children  of  men,'  and  let  us  trust  under  the  shadow  of  His 

wings,  and  be  drunken  with  the  fulness  of  His  House.     As 

I  could,  I  have  spoken  ;  and  as  far  as  I  can,  I  see  ;  and  how 

far  I  see,  I  cannot  speak.      They  shall  be  drunken  ivith  the 

fulness  of  Thy  House  ;  and  of  the  torrent  of  Thy  Pleasure 

shall  Thou  give  them   to  drink.     A  torrent   we  call  water 

coming  with  a  flood.     There  will  be  a  flood  of  God's  Mercy 

to    overflow   and    inebriate    those,  who  now  put  their  trust 

under  the  shadow  of  His  wings.     What  is  tliat  Pleasure  ? 

As  it  were  a  torrent  inebriating  the  thirsty.     Let  him  then 

who  thirsts  now,  lay  up  hope  :   whoso  thirsts  now,  let  him 

have  hope;  when  inebriated,  he  shall  have  possession:  before 

he  have  possession,  let  him  thirst  in  hope.     Blessed  are  they  Matt. 

which  do  hunger  and  thirst  after  righteousness,  for  they  shall  '   * 

be  filled. 

15.  With   what  fountain   then    wilt  thou   be   overflowed, 

and  whence  runneth  such  a  torrent  of  His  Pleasure.''  (Ver.  9.) 

For  with  Thee,  saith  he,  is  the  fountain  of  Life.     What  is 

the  fountain  of  Life,  but  Christ  ?     He  came  to  thee  in  the 

flesh,  that  He  might  bedew  thy  thirsty  hps :   He  will  satisfy 

thee  trusting,  Who  bedewed  thee  thirsting.     For  with  Thee 

is  the  fountain  of  Life;  in  Thy  Light  shall  we  see  light. 

Here  a  fountain  is  one  thing,  light  another  :  there  not  so. 

For  that  which  is  the  Fountain,  the  same  is  also  Light :  and 

whatever  thou  wilt  thou  callest  It,  for  It  is  not  what  thou 

callest  It :   for  thou  canst  not  find  a  fit  name :    for  It  re- 

maineth  not  in  one  name.     If  thou  shouklest  say,  that  It  is 

Light  only,  it  would  be  said  to  thee,  Then  without  cause  am 

I   told   to  hunger  and  thirst,   for  who  is  there    that  eatelh 

light?    It  is  said  to  me  plainly,  directly.  Blessed  are  the Mait. 5, 

pure  in  heart;  for  they  shall  see  God,     If  It  is  Light,  my 

E  e 


418  Qod  both  Light  and  Fountain.    His  Will  always  good. 

Psalm  eyes  must  I  prepare.  Prepare  also  lips  ;  for  That  Which  is 
—— — -liight  is  also  a  Fountain  :  a  Fountain,  because  It  satisfieth 
the  thirsty:  Light,  because  It  enlighteneth  the  blind.  Here 
sometimes,  light  is  in  one  place,  a  fountain  in  another.  For 
sometimes  fountains  run  even  in  darkness ;  and  sometimes 
in  the  desert  thou  suflferest  the  sun,  findest  no  fountain : 
here  then  can  these  two  be  separated :  there  thou  shalt  not 
be  wearied,  for  there  is  a  Fountain ;  there  thou  shalt  not  be 
darkened,  for  there  is  Light. 

16.  Ver.  10.  Shew  forth  Thy  Mercy  unto  them  that  know 
Thee;  Thy  Righteousness  to  them  that  are  of  a  right  heart. 
As  I  have  said.  Those  are  of  a  right  heart,  who  follow  in 
this  life  the  Will  of  God.  The  Will  of  God  is  sometimes 
that  thou  shouldest  be  whole,  sometimes  that  thou  shouldest 
be  sick.  If  when  thou  art  whole  God's  Will  be  sweet,  and 
when  thou  art  sick  God's  Will  be  bitter;  thou  art  not  of  a 
right  heart.  Wlierefore }  Because  thou  wilt  not  make  right 
thy  will  according  to  God's  Will,  but  wilt  bend  God's  Will 
to  thine.  That  is  right,  but  thou  art  crooked:  thy  will  must 
be  made  right  to  That,  not  That  made  crooked  to  thee ;  and 
thou  wilt  have  a  right  heart.  It  is  well  with  thee  in  this 
world ;    be   God   blessed,   Who   comforteth  thee :    it   goeth 

'  ai.  hardly  with  thee  in  this  world;  be  God  blessed,  because  He^ 
'  chasteneth  and  proveth  thee  ;  and  so  wilt  thou  be  of  a  right 

Ps.34,1.  heart,  saying,  /  will  bless  the  Lord  at  all  times:   His  Praise 
shall  be  ever  in  my  mouth. 

1 7.  Ver.  1 1 .  Let  not  the  foot  of  pride  come  against  me. 
But  now  he  said.  The  children  of  men  shall  put  their  trust 
under  the  shadow  of  Thy  wings  :  they  shall  be  drunken  with 
the  fulness  of  Thy  House.  When  one  hath  begun  to  be 
plentifully  overflowed  with  that  Fountain,  let  him  take  heed 
lest  he  grow  proud.  For  the  same  was  not  wanting  to  Adam, 
the  first  man  :  but  the  foot  of  pride  came  against  him,  and  the 
hand  of  the  sinner  removed  him,  that  is,  the  proud  hand  of 

Ip.  14  the  devil.  As  he  who  seduced  him,  said  of  himself,  I  will 
'•^-  sit  in  the  sides  of  the  north;  so  he  persuaded  him,  by  say- 
Gen.  3,  ing,  Taste,  and  ye  shall  be  as  Gods.  By  pride  ihen  have  we 
^-  so  fallen  as  to  arrive  at  this  mortality.     And  because  pride 

had   wounded   us,  humility   maketh    us  whole.     God  came 
humbly,  that  from  such  great  wound  of  pride  He  might  heal 


Christ  humbled  to  cure  our  pride.  419 

man.     He  came,  for,  The  Word  was  made  Flesh,  and  dwelt  Ver. 
among  us.     He  was  taken  by  the  Jews ;  He  was  reviled  of  ^^-  ^^- 
them.     Ye  heard  when  the  Gospel  was  read,  what  they  said,  34,      ' 
and  to  Whom  they  said,  Thou  hast  a  devil :  and.  He  said  John  8 
not.  Ye  have  a  devil,  for  ye  are  still  in  your  sins,  and  the  devil '*^- 
possesseth  your  hearts.     He  said  not  this,  which  if  He  had 
said.  He  had  said  truly:  but  it  was  not  meet  that  He  should 
say  it,  lest  He  should  seem  not  to  preach  Truth,  but  to  retort 
evil  speaking.     He  let  go   what  He  heard  as   though  He 
heard   it  not.     For  a  Physician  was  He,  and  to  cure   the 
madman  had  He  come.     As  a  Physician  careth  not  what  he 
may  hear  from   the   madman ;    but  how   the   madman  may 
recover  and  become  sane  ;    nor  even  if  he  receive  a  blow 
from  the  madman,  careth  he  ;  but  while   he  to  him  giveth 
new  wounds,  he  cureth  his  old  fever:  so  also  the  Lord  came 
to  the  sick  man,  to  the  madman  came  He,  that  whatever  He 
might  hear,  whatever  He  might  suffer.  He  should  despise; 
by  this  very  thing  teaching  us  humility,  that  being  taught  by 
humility,  we  might  be  healed  from  pride :  from  which  he 
here  prayeth  to  be  delivered,   saying.   Let  not  the  foot  of 
pride  come  against  me ;   neither  let  the  hand  of  the  sinner 
remove  me.     For  if  the  foot  of  pride  come,  the  hand  of  the 
sinner  removelh.     What  is  the   hand   of  the  sinner?    The 
working  of  him  that  adviseth  ill.     Hast  thou  become  proud  ? 
Quickly  he  corrupteth  thee  who  adviseth  ill.     Humbly  fix 
thyself  in    God,  and  care  not  much  what  is  said   to  thee. 
Hence  is  that  which  is  elsewhere  spoken,  i^/om  my  secret pg,  19^ 
sins  cleanse  Thou  me;  and  from  others'  sins  also  keep  Thy^^-  ^^• 
servant.     What  is.  From  my  secret  sins  ?    Let  not  the  foot 
of  pride  come  against  me.     What  is,  From  other  men's  sins 
also  keep   Thy  servant?    Let  not  the  hand  of  the  wicked 
remove  me.     Keep  that  which  is  within,  and  thou  shalt  not 
fear  from  without. 

18.  But  wherefore  so  greatly  fearest  thou  this  ?  Because 
it  is  said,  (ver.  12.)  Thereby  have  fallen  all  that  work 
iniquity ;  so  that  they  have  come  into  that  abyss,  of  which 
it  is  said,  Thy  judgments  are  like  the  great  abyss:  so  that 
they  ha\e  come  even  to  that  deep  wherein  sinners  who 
despise  have  fallen.  Have  fallen.  Whereby  did  they  first 
fall  r     By  the  foot  of  pride.     Hear  the  foot  of  pride.      When 


420  Pride  the  serpent'' s  head. 

Psalm  theu  kiiew  Qod.  they  qlorijied  Him  not  as  God.     Therefore 
-p^Q^,  1    came  against  them  the  foot  of  pride,  whereby  they  came  into 
21—24.  the  depth.     God  gave  them  over  to  their  own  hearts'  lusts,  to 
do  those  things  ivhich  are  not  convenient.     The  root  of  sin, 
and  the  head  of  sin  feaied  he  who  said,  Let  not  the  foot  of 
pride  come  against  me.     Wherefore  said  he,  the  foot?    Be- 
cause by  walking  proudly  man  deserted  God,  and  departed 
from   Him.     His  foot,  called  he  his  affection.     Let  not  the 
foot  of  pride  come  against  me :    let  not  the  hand  of  the 
wicked  remove  me:  that  is,  let  not  the  works  of  the  wicked 
remove  me  from  Thee,  that  I  should  wish  to   imitate  them. 
But  wherefore  said  he  this  against  pride,  Thereby  have  fallen 
all  that  work  iniquity  ?   Because  those  who  now  are  ungodly, 
have   fallen   by  pride.     Therefore    when   the    Lord    would 
Gen. 3,   caution  His  Church,  He  said,  //  shall  watch  thy  head,  and 
'  Lat.     thou  shall  watch^  his  heel.     The  serpent  watcheth  when  the 
\°rf'''  ^^^^  of  pride  may  come  against  thee,  when  thou  mayest  fall, 
Ecclus.  that  he  may  cast  thee  down.     But  watch  thou  his  head:  the 
^^'  ^^'  beginning  of  all  sin  is  pride.     Thereby  have  fallen  all  that 
ivork   iniquity:    they  are  driven  out,  and  are  not  able  to 
stand.     He  first,  who  in  the  Truth  stood  not,  then,  through 
him,  they  whom  God  sent  out  of  Paradise.     Whence  he,  the 
humble,  who  said  that  be  was  not  worthy  to  unloose   His 
John  1,  shoe's  latchet,  is  not  driven  out,  but  standeth  and  heareth 
29/    '    Him,'^nd  rejoiceth  greatly  because  of  the  Bridegroom's  voice; 
not  because  of  his  own,  lest  the  foot  of  pride  come  against 
him,  and  he  be  driven  out,  and  be  not  able  to  stand. 

And  now  if  with  all  my  pains  I  have  been  tedious  to  any 
of  you,  I  have  finished  the  Psalm,  the  tediousness  has  passed 
away,  and  I  will  congratulate  you  that  the  whole  Psalm  is 
expounded.  In  the  very  middle  of  it,  fearing  lest  I  should 
burden  you,  I  was  about  to  let  you  go :  but  I  thought  that 
our  attention  would  be  broken  off,  and  that  we  should  not  so 
return  to  the  half  remaining,  as  if  we  should  now  run  through 
the  whole  ;  and  I  was  willing  rather  to  be  burdensome  to 
you,  than,  leaving  the  subject  unfinished,  to  keep  the  rest. 
For  there  is  due  to  you  also  to-morrow's  sermon :  pray  ye 
for  me,  that  I  may  be  able  to  render  it;  and  do  ye  bring 
hungry  mouths  and  devout  hearts.  /' 


■/. 


imi'm  i'^r   ^^^o'o^"^-"  Seminary-Speer  Librai 


1    1012  01128  4546 


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