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
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.
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.
Augustine - Exposition on the Psalms - v1
For I
the moon and the stars, which 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. ii,2. Psalm, where it is said, The sinners have bent their bow, 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 Thou art mindful of him, and son of man, that
Thou visitest him ? it might appear to be a repetition of the word man. But now when the expression man, or son of
shall see the heavens, the works ofThyfingers,
man, distinction more clearly intimated. This
to be remembered, that every son of man man
every man cannot be taken to be son of man. Adam, for instance, was man, but not son of man.
may from hence consider and distinguish what the dif ference in this place between man and son of man
that they who bear the image of the earthy man, who not
certainly although
Wherefore we namely,
a
is
a
a
;is ;is is
is a
is,
a
* Man,' the old, distinguished from ' son ofman,' the new. 67
a son of man, should be signified by the name of men ; butVKr. 4. that they who bear the image of the heavenly Man, should be j c? r. rather called sons of men ; for the former again is called the
old manb, and the latter the new ; but the new is born of the Eph. 4,
'"
His countenance. For salvation is far from sinners ; and, Ps. 119, The light of Thy countenance hath been stamped upon us, OPa* 6 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 illumination, 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 whole, O Lord, as Thy Ps. 36, mercy hath been multiplied, O God. But the sons of men
shall put their trust in the covering of Thy wings. They shall be inebriated with the richness of Thine house, and of the torrent of Thy pleasures Thou shalt make them drink. For with 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 maketh him drink of His pleasures, and inebriateth 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
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
68 Christ loioered below Angels to be exalted above all.
Psalm pain and tears. Ho though new, is nevertheless called yet Z,111' carnal, whilst he is fed with milk; / would not speak unto 1. 2. 3. you as unto spiritual, but as unto carnal, says the Apostle.
And to shew that they were already regenerate, he says, As
unto babes 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 walk 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, by 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 lowered Him a little lower than the Angels. But that glorifying is added, in which He rose and ascended up into heaven ; With glory, he says, and with 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 put, 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 being 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 oxen, yea, moreover, the beasts cf the field, birds of the air, and the fish 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 hare 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
Angeh 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 ' prima- 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 nineMat. 18, sheep in the mountains, that in the higher regions, and Lukei5 had come down for one For we take the one lost sheep 4-
to be the human soul in Adam, since Eve even was made Gen. out of his side, for the spiritual handling and consideration
of all which things this not the time, 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 easily despatched since men them selves are for no other reason called oxen, but because by
the Gospel of the word of God they imitate Angels, as where said, Thou shall not muzzle the ox that Cor. treadeth out the corn. How much more easily then do we i'xim. take the Angels themselves, the messengers of truth, to be 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 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, saith he, the beasts the field. The campi addition of moreover by no means idle. First, because by beasts of the plain, may be understood both sheep and oxen
so that, goats are the beasts of rocky and mountainous regions, sheep may be well taken to be the beasts of the field. Accordingly had been written even thus, all sheep
and oxen and beasts of the field; might be reasonably asked what beasts of the plain meant, since even sheep and oxen could 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 of the field, but also (ver. 8. ) birds of the air, and fish
2.
preaching
it
if
is it
is,
? is
:
1
of
;
it
?
8,
"
2,
it is
is
if is,
70 Birds SfC the proud, carnal, curious, in the Churches.
Psalm of the sea, which walk through the paths of the sea, are to be ----'- taken in. What is then this distinction? Call to mind the
" wine-presses," holding husks and wine; and the thresh- Matt! 3, ing-floor, containing chaff and corn; and the nets, in which 12; 13, were enclosed g00d 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 ofjudgment, 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 paths of the sea. For the beasts of the field were very fitly understood, as men rejoicing in the pleasure 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 Hon : and in a field is Abel slain. Wherefore there is cause
to fear, lest one coming down from the mountains of God's Ps. 36,6. righteousness, (for thy righteousness, 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. carried on high by the wind, who say, We will magnify our tongue, our lips are our own, who is our Lord ? Behold too
e<<e on
8.
1 John2,
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 temporal 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 enumerated by the Apostle John, when he says, Love not the world; for all that is in the world 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 by the lust of the flesh,
is,
Practical inference. Rule for explaining allegory. 71
where it is suggested, command these stones that they be Ver. 8. made bread: by vain boasting, where, when stationed on aMat. 4,
mountain, all the kingdoms of this earth are shewn Hiin,
and promised He would worship by curiosity, where, from lb. 6. the pinnacle of the temple, He advised to cast Himself Ib. 6. 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 said
of him, When the devil had ended all his temptation. With Luke
reference then to the meaning of the wine-presses, not enly 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 expressed by the similitude should be considered agreeably to the meaning of the particular place for this the manner of the Lord's and the Apostles' teaching. Let us repeat then the last verse, which also put at the beginning of the Psalm, and let us praise God, saying, Lord our Lord, how wonderful is Thy name in all the earth! For fitly, after the matter of the discourse, the return 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 question but since he has not added whose, the very only-begotten Son of
9.
a
:
:
is
1.
is is
is :
O:
is
is
;
a
4,
if
ii,. 8,
72 ' Son,' simply, means ' Son of God. ' 'Hidden things' of Him.
Psalm God should be understood. For where a Psalm has been
IX
----- inscribed of the son of David, When, he says, he fled from
the 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
If
free, then shall ye be free indeed. For He said not, the
John 8, understood ; as where He says, the Son shall make you
36'
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 expression 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 for ; 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 in part is happened to Israel, that the fulness of the Gentiles might come in. (For notice of two judgments is conveyed to us throughout
l Peter '
the Scriptures, if any one will give heed to them, one hidden, the other manifest. The hidden one is passing now, of which the Apostle Peter says, The time is come, that fudg- ment should begin from the house of the Lord. The hidden judgment accordingly is the pain, by which now each man
His hidden coming andjudgment prepare for the open. 73
is either exercised to purification, or warned to conversion, Ver. 3. 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 believeth John 5, on Me hath passed from death unto life, and shall not come 24. 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, Heb. 12, is the hidden judgment. But whoso believeth not, saith He, John 3 hath been judged already : that by this hidden judgment18. hath been already prepared for that manifest one. These
two judgments we read of also in Wisdom, whence
written, Therefore unto them, as to children without the twe'Wud. ' of reason, Thou didst give a judgment to mock them; But26[ they that have not been corrected by this judgment have felt ajudgment worthy 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 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, Lord, with my whole heart. He doth not, with 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 His invisible reward, who saith, We rejoice in Rom. tribulations; 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
:
it is
'
5,
/ is
:
a
0
is
is,
74 God's marvels, and joys of Saints, inward.
Psalm and so now all things are referred to the governance of -- Divine Providence, which fools think done as it were by chance and at random, and without any Divine ordering.
/ will tell all Thy marvels. He tells all God's marvels, who sees them performed not only openly on the body, but invisibly indeed too 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 enlighteneth the soul that comes when called, he tells all God's marvels, who, by believing the visible,
3.
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 itextend 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, Thou wilt hide them, saith he, in the hiding place of Thy countenance. He then
will be glad and exult in Thee, who tells all Thy marvels.
And He will tell all Thy marvels, (since it is now spoken of Jobn 6, prophetically,) Who came not to do His own will, but the
38.
Mat. 16, was said to him, Get thee behind, Satan ? For then he who
passes on to the understanding of the invisible.
/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
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
will of Him Who sent Him.
4. For now the Person of the Lord begins to appear
speaking in this Psalm. For it follows,
Name, 0 Most High, in turning mine enemy behind.
enemy then, where was he turned back ? Was it when it
l Cor. after. For the first man is of the earth, earthy : the 16, 47. second Man is from heaven, heavenly. But from this stock
/ will sing to Thy His
Satan ' turned behind. '' The enemy destroyed. 75
he came by whom it was said, He Who cometh after me is Ver. a. preferred before me. And the Apostle forgets those things J? hn 1, that are behind, and reaches forth unto those things that are Phil. 3,
'
'
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 the l Cor.
before.
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, ^ie 5 when calling a disciple to perfection, saith, Follow Me. 81.
But still, in turning my enemy behind, is more suitably un- 17". ' derstood as spoken of the devil. For in truth the devil is I*at. 19, turned behind, even in the persecution of the righteous, and
he, much more 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, froIm the knowledge of
live not, but Christ Gal. 2, God, as he perished who said, But now on
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 acknowledged. Heathen rebuked.
Psalm hast made mine. For such things served1 Him for our deliverance : as sailors too call the wind theirs, which they
verunt take advantage of for prosperous sailing.
6. Thou saiest on the throne Who judgest equity.
Whether the Son say this to the Father, Who said also, Johnl9, Thou couldest have no power against Me, except it were given thee 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 on 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
u. 66,i. foolstool : for God was in Christ, reconciling the world unto
or whether the soul of the Church, perfect now EPh. o, and without spot and wrinkle, worthy, that is, of the hidden Song of things of the Son, in that The King hath brought her into BoLlf4. jjfe chamber, say to her spouse, Thou 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. The 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 world's world, but that whose image and shadow, as it
5 19'' Himself:
were, this world possesses ?
A Or ' unto the age," sfficulum. ' The meaning of age,' as in our expression
For the change of seasons suc-
' world without end,' is the primary one in Latin.
' World without end explained. Swords of the enemy. 77
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 saidybr the world, lest it should be understood of this world that passeth away, it were a. dded for the world's world. For in the Greek copies it is thus, si? tov a)Slva, xal sis tov alivct toO aiaivoc. Which the Latins have for the most part rendered, not, for the world, andfor the world's world'; but, for ever, andfor the world's world', that in the words
for the world's world, the words for ever, should be ex plained. The name then of the ungodly 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 ofthe 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, andin bringing them to failure, that sword is employed,
of which it is said in the seventh Psalm, Ifye be not con. Ps. 7,12. 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 sx'culunl et in sieeulum mbcuH ' In sternum, et in sicculum ssecoli.
78 Commonwealth of evil over throum. 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 curiosity, 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 seditions in a man. So then where a king, where a court, where ministers, where commonalty 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 world 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 of the ungodly. But said, with uproar, either because when ungodliness overturned, there uproar made for none passeth to the highest place,
Ps.
where there the deepest silence, but he who with much uproar shall first have warred with his own vices: or with uproar, said, that the memory of the ungodly should perish in the perishing even of the very uproar, in which ungodliness riots.
And the Lord abideth for ever. Wherefore then have the heathen raged, and the people imagined vain things against the Lord, and against His Anointed for 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 the Son's hidden judgment. But seeing He also
to come openly and in the sight of all to judge the quick
is
is is
is
it is
:
is
2, l.
9.
is
:
is,
Judgment. Seasonable Refuge. Knowledge of God's Name. 79
and the dead, He hath prepared His seat in the hidden Ver. judgment: and He shall also openly judge the world m-! ? --
equity: that is, He shall distribute gifts proportioned to 33. 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 equity and with justice shall the Lord judge, con- Rom. 2, science bearing iritness, and thoughts accusing, or else l6,
excusing.
10. And the Lord hath become a refuge to the poor.
Whatsoever be the persecutions of that enemy, who hath been turned behind, what harm shall he do to them whose refuge the Lord hath become ? But this will be, if in this world, 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. HeU. W, For what an Helper 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 from this world, except toils and pains be mingled with its trifling and hurtful and destructive pleasures.
11. 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 when He known Whose name is. For the name not a name for its own sake, but for that which signifies. Now
has been said, The Lord 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
'
it
is
is
it
it
is
is,
80 Hope in the Unchangeable. God dwells in those who wIatch.
Psalm Thee. Again, the Lord saith to Moses,
/
am That
am; - IX- and Thou shall say to the children of Israel, I AM, hath 14," ' sent me. Let them then who know Thy Name, hope in
Ex. 3, l4'
amThatlam; andofWhomitwassaid,/AMhath sent me. For Thou hast not forsaken them that seek Thee, O Lord. Whoso seek Him, seek no more things transient
Tltee ; 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 pain. 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 applyIthemselves to hope eternal, who know His name Who said,
Matt. 6, and perishable ; For no man can serve two masters.
m.
fully on and Yrtiich beareth the likeness of the Church that now is ; Ps. 51, . i8. (Lat. as Jerusalem beareth the likeness of the Church that is to
50, 20. ) come, th^ ;S, the city of Saints already enjoying life angelical; for Jerusalem is by 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 we 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
l Cor. 3 error. And to this Church it was said, For the temple of
Ood is holy, which temple 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. Shewforth His wonders among the heathen. It has both been done, and will not cease to be done.
lg. Ver. 11. Sing to the Lord, WIio 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,
17?
God forgets not His own. All the Church exalted in Christ. 81
13. Ver. 12. For requiring their blood He hath remem- VEr. bered. As if they, who were sent to preach the Gospel, -- -- -- . should make answer to that injunction which has been
mentioned, Shewforth His wonders among the heathen, and should say, 0 Lord, who hath believed our report? and1s. 53-1. again, For Thy sake we are killed all the day long ; the Ps. 44, Psalmist suitably goes on to say, That Christians not with 22
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 as 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 forgetfnlness^an attach to God but since the judg ment will be after a long interval, 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 said what follows also, He hath not forgotten the cry ofthe poor that is, He hath not, as you suppose, forgotten. As they should on hearing, He hath remembered,
say, Then He had forgotten No, He hath notforgotten, says the
Psalmist, the cry of the poor.
14. But ask, what that cry of the poor, which God
forgetteth not Is that cry, the words whereof are these, (ver. 13. ) Pity me, Lord, see my humiliation at the hands ofmy enemies Why then did he not say, Pity us, Lord, see our humiliation at the hands of our enemies, as many
poor were crying but as one, Pity me, Lord Is
because One intercedeth for the Saints, Who first for ouncor. s, sakes became poor, though He was rich and He Who
saith, Who exaltest me from the gates death, (ver.
the moon and the stars, which 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. ii,2. Psalm, where it is said, The sinners have bent their bow, 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 Thou art mindful of him, and son of man, that
Thou visitest him ? it might appear to be a repetition of the word man. But now when the expression man, or son of
shall see the heavens, the works ofThyfingers,
man, distinction more clearly intimated. This
to be remembered, that every son of man man
every man cannot be taken to be son of man. Adam, for instance, was man, but not son of man.
may from hence consider and distinguish what the dif ference in this place between man and son of man
that they who bear the image of the earthy man, who not
certainly although
Wherefore we namely,
a
is
a
a
;is ;is is
is a
is,
a
* Man,' the old, distinguished from ' son ofman,' the new. 67
a son of man, should be signified by the name of men ; butVKr. 4. that they who bear the image of the heavenly Man, should be j c? r. rather called sons of men ; for the former again is called the
old manb, and the latter the new ; but the new is born of the Eph. 4,
'"
His countenance. For salvation is far from sinners ; and, Ps. 119, The light of Thy countenance hath been stamped upon us, OPa* 6 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 illumination, 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 whole, O Lord, as Thy Ps. 36, mercy hath been multiplied, O God. But the sons of men
shall put their trust in the covering of Thy wings. They shall be inebriated with the richness of Thine house, and of the torrent of Thy pleasures Thou shalt make them drink. For with 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 maketh him drink of His pleasures, and inebriateth 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
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
68 Christ loioered below Angels to be exalted above all.
Psalm pain and tears. Ho though new, is nevertheless called yet Z,111' carnal, whilst he is fed with milk; / would not speak unto 1. 2. 3. you as unto spiritual, but as unto carnal, says the Apostle.
And to shew that they were already regenerate, he says, As
unto babes 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 walk 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, by 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 lowered Him a little lower than the Angels. But that glorifying is added, in which He rose and ascended up into heaven ; With glory, he says, and with 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 put, 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 being 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 oxen, yea, moreover, the beasts cf the field, birds of the air, and the fish 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 hare 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
Angeh 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 ' prima- 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 nineMat. 18, sheep in the mountains, that in the higher regions, and Lukei5 had come down for one For we take the one lost sheep 4-
to be the human soul in Adam, since Eve even was made Gen. out of his side, for the spiritual handling and consideration
of all which things this not the time, 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 easily despatched since men them selves are for no other reason called oxen, but because by
the Gospel of the word of God they imitate Angels, as where said, Thou shall not muzzle the ox that Cor. treadeth out the corn. How much more easily then do we i'xim. take the Angels themselves, the messengers of truth, to be 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 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, saith he, the beasts the field. The campi addition of moreover by no means idle. First, because by beasts of the plain, may be understood both sheep and oxen
so that, goats are the beasts of rocky and mountainous regions, sheep may be well taken to be the beasts of the field. Accordingly had been written even thus, all sheep
and oxen and beasts of the field; might be reasonably asked what beasts of the plain meant, since even sheep and oxen could 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 of the field, but also (ver. 8. ) birds of the air, and fish
2.
preaching
it
if
is it
is,
? is
:
1
of
;
it
?
8,
"
2,
it is
is
if is,
70 Birds SfC the proud, carnal, curious, in the Churches.
Psalm of the sea, which walk through the paths of the sea, are to be ----'- taken in. What is then this distinction? Call to mind the
" wine-presses," holding husks and wine; and the thresh- Matt! 3, ing-floor, containing chaff and corn; and the nets, in which 12; 13, were enclosed g00d 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 ofjudgment, 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 paths of the sea. For the beasts of the field were very fitly understood, as men rejoicing in the pleasure 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 Hon : and in a field is Abel slain. Wherefore there is cause
to fear, lest one coming down from the mountains of God's Ps. 36,6. righteousness, (for thy righteousness, 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. carried on high by the wind, who say, We will magnify our tongue, our lips are our own, who is our Lord ? Behold too
e<<e on
8.
1 John2,
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 temporal 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 enumerated by the Apostle John, when he says, Love not the world; for all that is in the world 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 by the lust of the flesh,
is,
Practical inference. Rule for explaining allegory. 71
where it is suggested, command these stones that they be Ver. 8. made bread: by vain boasting, where, when stationed on aMat. 4,
mountain, all the kingdoms of this earth are shewn Hiin,
and promised He would worship by curiosity, where, from lb. 6. the pinnacle of the temple, He advised to cast Himself Ib. 6. 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 said
of him, When the devil had ended all his temptation. With Luke
reference then to the meaning of the wine-presses, not enly 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 expressed by the similitude should be considered agreeably to the meaning of the particular place for this the manner of the Lord's and the Apostles' teaching. Let us repeat then the last verse, which also put at the beginning of the Psalm, and let us praise God, saying, Lord our Lord, how wonderful is Thy name in all the earth! For fitly, after the matter of the discourse, the return 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 question but since he has not added whose, the very only-begotten Son of
9.
a
:
:
is
1.
is is
is :
O:
is
is
;
a
4,
if
ii,. 8,
72 ' Son,' simply, means ' Son of God. ' 'Hidden things' of Him.
Psalm God should be understood. For where a Psalm has been
IX
----- inscribed of the son of David, When, he says, he fled from
the 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
If
free, then shall ye be free indeed. For He said not, the
John 8, understood ; as where He says, the Son shall make you
36'
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 expression 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 for ; 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 in part is happened to Israel, that the fulness of the Gentiles might come in. (For notice of two judgments is conveyed to us throughout
l Peter '
the Scriptures, if any one will give heed to them, one hidden, the other manifest. The hidden one is passing now, of which the Apostle Peter says, The time is come, that fudg- ment should begin from the house of the Lord. The hidden judgment accordingly is the pain, by which now each man
His hidden coming andjudgment prepare for the open. 73
is either exercised to purification, or warned to conversion, Ver. 3. 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 believeth John 5, on Me hath passed from death unto life, and shall not come 24. 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, Heb. 12, is the hidden judgment. But whoso believeth not, saith He, John 3 hath been judged already : that by this hidden judgment18. hath been already prepared for that manifest one. These
two judgments we read of also in Wisdom, whence
written, Therefore unto them, as to children without the twe'Wud. ' of reason, Thou didst give a judgment to mock them; But26[ they that have not been corrected by this judgment have felt ajudgment worthy 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 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, Lord, with my whole heart. He doth not, with 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 His invisible reward, who saith, We rejoice in Rom. tribulations; 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
:
it is
'
5,
/ is
:
a
0
is
is,
74 God's marvels, and joys of Saints, inward.
Psalm and so now all things are referred to the governance of -- Divine Providence, which fools think done as it were by chance and at random, and without any Divine ordering.
/ will tell all Thy marvels. He tells all God's marvels, who sees them performed not only openly on the body, but invisibly indeed too 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 enlighteneth the soul that comes when called, he tells all God's marvels, who, by believing the visible,
3.
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 itextend 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, Thou wilt hide them, saith he, in the hiding place of Thy countenance. He then
will be glad and exult in Thee, who tells all Thy marvels.
And He will tell all Thy marvels, (since it is now spoken of Jobn 6, prophetically,) Who came not to do His own will, but the
38.
Mat. 16, was said to him, Get thee behind, Satan ? For then he who
passes on to the understanding of the invisible.
/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
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
will of Him Who sent Him.
4. For now the Person of the Lord begins to appear
speaking in this Psalm. For it follows,
Name, 0 Most High, in turning mine enemy behind.
enemy then, where was he turned back ? Was it when it
l Cor. after. For the first man is of the earth, earthy : the 16, 47. second Man is from heaven, heavenly. But from this stock
/ will sing to Thy His
Satan ' turned behind. '' The enemy destroyed. 75
he came by whom it was said, He Who cometh after me is Ver. a. preferred before me. And the Apostle forgets those things J? hn 1, that are behind, and reaches forth unto those things that are Phil. 3,
'
'
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 the l Cor.
before.
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, ^ie 5 when calling a disciple to perfection, saith, Follow Me. 81.
But still, in turning my enemy behind, is more suitably un- 17". ' derstood as spoken of the devil. For in truth the devil is I*at. 19, turned behind, even in the persecution of the righteous, and
he, much more 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, froIm the knowledge of
live not, but Christ Gal. 2, God, as he perished who said, But now on
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 acknowledged. Heathen rebuked.
Psalm hast made mine. For such things served1 Him for our deliverance : as sailors too call the wind theirs, which they
verunt take advantage of for prosperous sailing.
6. Thou saiest on the throne Who judgest equity.
Whether the Son say this to the Father, Who said also, Johnl9, Thou couldest have no power against Me, except it were given thee 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 on 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
u. 66,i. foolstool : for God was in Christ, reconciling the world unto
or whether the soul of the Church, perfect now EPh. o, and without spot and wrinkle, worthy, that is, of the hidden Song of things of the Son, in that The King hath brought her into BoLlf4. jjfe chamber, say to her spouse, Thou 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. The 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 world's world, but that whose image and shadow, as it
5 19'' Himself:
were, this world possesses ?
A Or ' unto the age," sfficulum. ' The meaning of age,' as in our expression
For the change of seasons suc-
' world without end,' is the primary one in Latin.
' World without end explained. Swords of the enemy. 77
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 saidybr the world, lest it should be understood of this world that passeth away, it were a. dded for the world's world. For in the Greek copies it is thus, si? tov a)Slva, xal sis tov alivct toO aiaivoc. Which the Latins have for the most part rendered, not, for the world, andfor the world's world'; but, for ever, andfor the world's world', that in the words
for the world's world, the words for ever, should be ex plained. The name then of the ungodly 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 ofthe 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, andin bringing them to failure, that sword is employed,
of which it is said in the seventh Psalm, Ifye be not con. Ps. 7,12. 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 sx'culunl et in sieeulum mbcuH ' In sternum, et in sicculum ssecoli.
78 Commonwealth of evil over throum. 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 curiosity, 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 seditions in a man. So then where a king, where a court, where ministers, where commonalty 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 world 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 of the ungodly. But said, with uproar, either because when ungodliness overturned, there uproar made for none passeth to the highest place,
Ps.
where there the deepest silence, but he who with much uproar shall first have warred with his own vices: or with uproar, said, that the memory of the ungodly should perish in the perishing even of the very uproar, in which ungodliness riots.
And the Lord abideth for ever. Wherefore then have the heathen raged, and the people imagined vain things against the Lord, and against His Anointed for 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 the Son's hidden judgment. But seeing He also
to come openly and in the sight of all to judge the quick
is
is is
is
it is
:
is
2, l.
9.
is
:
is,
Judgment. Seasonable Refuge. Knowledge of God's Name. 79
and the dead, He hath prepared His seat in the hidden Ver. judgment: and He shall also openly judge the world m-! ? --
equity: that is, He shall distribute gifts proportioned to 33. 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 equity and with justice shall the Lord judge, con- Rom. 2, science bearing iritness, and thoughts accusing, or else l6,
excusing.
10. And the Lord hath become a refuge to the poor.
Whatsoever be the persecutions of that enemy, who hath been turned behind, what harm shall he do to them whose refuge the Lord hath become ? But this will be, if in this world, 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. HeU. W, For what an Helper 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 from this world, except toils and pains be mingled with its trifling and hurtful and destructive pleasures.
11. 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 when He known Whose name is. For the name not a name for its own sake, but for that which signifies. Now
has been said, The Lord 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
'
it
is
is
it
it
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80 Hope in the Unchangeable. God dwells in those who wIatch.
Psalm Thee. Again, the Lord saith to Moses,
/
am That
am; - IX- and Thou shall say to the children of Israel, I AM, hath 14," ' sent me. Let them then who know Thy Name, hope in
Ex. 3, l4'
amThatlam; andofWhomitwassaid,/AMhath sent me. For Thou hast not forsaken them that seek Thee, O Lord. Whoso seek Him, seek no more things transient
Tltee ; 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 pain. 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 applyIthemselves to hope eternal, who know His name Who said,
Matt. 6, and perishable ; For no man can serve two masters.
m.
fully on and Yrtiich beareth the likeness of the Church that now is ; Ps. 51, . i8. (Lat. as Jerusalem beareth the likeness of the Church that is to
50, 20. ) come, th^ ;S, the city of Saints already enjoying life angelical; for Jerusalem is by 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 we 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
l Cor. 3 error. And to this Church it was said, For the temple of
Ood is holy, which temple 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. Shewforth His wonders among the heathen. It has both been done, and will not cease to be done.
lg. Ver. 11. Sing to the Lord, WIio 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,
17?
God forgets not His own. All the Church exalted in Christ. 81
13. Ver. 12. For requiring their blood He hath remem- VEr. bered. As if they, who were sent to preach the Gospel, -- -- -- . should make answer to that injunction which has been
mentioned, Shewforth His wonders among the heathen, and should say, 0 Lord, who hath believed our report? and1s. 53-1. again, For Thy sake we are killed all the day long ; the Ps. 44, Psalmist suitably goes on to say, That Christians not with 22
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 as 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 forgetfnlness^an attach to God but since the judg ment will be after a long interval, 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 said what follows also, He hath not forgotten the cry ofthe poor that is, He hath not, as you suppose, forgotten. As they should on hearing, He hath remembered,
say, Then He had forgotten No, He hath notforgotten, says the
Psalmist, the cry of the poor.
14. But ask, what that cry of the poor, which God
forgetteth not Is that cry, the words whereof are these, (ver. 13. ) Pity me, Lord, see my humiliation at the hands ofmy enemies Why then did he not say, Pity us, Lord, see our humiliation at the hands of our enemies, as many
poor were crying but as one, Pity me, Lord Is
because One intercedeth for the Saints, Who first for ouncor. s, sakes became poor, though He was rich and He Who
saith, Who exaltest me from the gates death, (ver.
