If thou art now day,
remember
thy night: thou art now fixed in heaven, bear in mind thy earth.
Augustine - Exposition on the Psalms - v4
Within these few years, and almost yesterday, men saw this: and even men of slow apprehension acknowledged it.
For there was a house here very powerful for a season, of which God had made a scourge for the human race, and the human race was thence chastened ; if it would recognise the scourge of
the Father, and fear the sentence of the Judge. Now while this house was great, many groaned beneath mur mured, censured, cursed, blasphemed. How do men narrow themselves, and how many are given up by that Divine
Bom. Judgment to the lusts of their own hearts! Those who murmured against that house suddenly became members of and from them men suffered such inflictions as they themselves before had complained of from men like unto themselves. Righteous therefore he, who, even when he
Ecclus. can do evil, doth not: of whom written, Who 31,10. 9. might offend, and hath not offended? or done evil, and hath
not done it? Who he? and we will call him blessed;
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Some men's sins hidden now, not therefore unpunished. 343
harm as the lion : they do harm in different ways, but they wish to do harm alike. For the lion not only despiseth, but putteth to flight the dog when he barks: and cometh to the fold, and the dogs being struck dumb, he carrieth off what he can : the wolf dareth not to go among the barking of dogs. Did he therefore return more innocent, because he could not, through his fear of the dogs, carry off his prey ? God, therefore, teacheth innocence : that every man many be innocent, not from fear of punishment, but from love of justice; for then is he freely innocent, and truly innocent. But he who is innocent from fear, is not inno cent, even though he harm not him whom he wisheth to harm ; for he doth not hurt another by an evil deed, but himself much, through evil lusts. Hear the Scripture, as to
how he hurteth himself: He who loveth iniquity, hateth hisPs. n,5. own soul. And indeed men greatly err, when they imagine LXX- their own wickedness hurteth others, and not themselves. Suppose a man's iniquity reacheth others, so as to hurt the
body, to injure property, to get possession of a house, to steal a slave, to take away gold or silver, or any thing else that he has. So far, this wickedness doth affect an other. Does, therefore, thy iniquity injure another's body,
and not injure thy own soul ?
2. Against this simple and true doctrine, by which good
men are taught to love justice itself, and by so acting to wish to please God; and to understand, that their soul is by Him enlightened by a certain rational light, so that they may do what is just, and prefer that light of wisdom to all those things which are loved in the world : against this
doctrine men murmur as follows; and if they do not murmur aloud, yet they are gnawed in heart. What do they say then ? Am I really likely to please God by righteousness ? or do those righteous persons please Him, under Whose
for wonderful
things hath he done in his life. The Title. Scripture was speaking of those who have power to do
evil, but are innocent. For the wolf wishes to do as much
the wicked flourish ? They commit so much evil: and no harm happeneth unto them. Or if any evil happeneth to them ; what do they say unto thee, when thou beginnest to say to them, Behold how great sins hath he
government
344 A remedy for discontented thoughts.
Psalm done, what a punishment hath he received? what was the end XCIV' with him? They begin to think of the righteous, to whom
evils have happened, and oppose them to us, saying, If some evil happeneth to that man because he was wicked, why did it happen to this man, who lived so righteously? He who hath done so great works of charity, who hath (lone so many good deeds in the Church, why hath he experienced such a lot? why had he a fate, like that of the man who
j'hath done many evil deeds? They speak thus to shew that they do not evil, because they are not able, or because they dare not. For the tongue witnesseth, what the heart doth will : and, indeed, although the tongue were silent, itself overpowered by fear, God would see within what man was thinking of, even though it should escape another man. This Psalm therefore attempts to heal these silent thoughts, and even those which burst forth into words and acts, if they are disposed to be healed. Let them therefore listen, that they may be healed. And I wish that in the whole of the multitude which is now within these walls, and through us, heareth the word of God, there may be no such wounds that need a cure : I wish there may be none. Yet we are doing nothing superfluous in speaking of them, even if there are no wounds there. Let hearts be prepared for healing others, when they have begun to hear such things. For I suppose, that in every Christian, when he heareth a man speaking like this, if he is a true believer, and thoroughly trusteth in God, and his hope is in a future life, not in this world, nor in this life, and he heareth not in vain that he is to ' lift up his
" heart :' he laugheth at, and grieveth for those who murmur thus, and saith unto himself: God knoweth what He doeth, we cannot know His design, why He spareth the wicked for a season, or why the good suffer for a season ; yet it is enough for me to know this, that the good sufiereth for a time, and the wicked flourisheth for a time also. He there fore who is such, is safe : and he beareth patiently all the prosperity of the wicked, and the sufferings of the good, until this life be finished, until iniquity pass away. Such
pa. 94i a man is blessed, and God hath taught him from His law, 12. 13. an(l liall, given him patience in time of adversity, until the pit be digged up for the ungodly. But let him who is not as yet
Heathen and Christian names of days. The stars. 345
such, hear from us what pleasoth the Lord. But let Him Title. who seeth better the wound which He bath to heal, say more Himself within the heart.
3. The Psalm hath this title, that is, this inscription : A Psalm of David himself, on the fourth day of the week. This Psalm is about to teach patience in the sufferings of the righteous : it enjoineth patience against the prosperity of the wicked, and buildeth up patience. This is the drift of the whole of from beginning to end. Wherefore then hath such title, on the fourth of the week The first of the week the Lord's day the second, the second week day, which people of the world call the Moon's day: the third, the third week-day, which they term Mars' day. The fourth of the Sabbaths therefore the fourth week-day, which by Pagans styled Mercury's day, and also many Christians; but would not call so: and wish they would change for the better, and cease to do so for they have a phrase of their own, which they may use. For
these terms are not of universal use many nations have severally different names for them so that the mode of speech used by the Church better beseemeth the mouth of
Christian. Yet custom hath induced any person to utter that with his tongue which his heart doth disapprove, let him remember, that all those whose names the stars bear were men, and that the stars did not commence their exist ence in the sky, when those men began theirs, but were there long before but on account of some mortal services rendered unto mortals, those men in their own times, because they had great power, and were eminent in this life, since they were beloved by men, not on account of eternal life, but of temporal services, received divine honours. For then men of the old world, in being deceived and wishing to deceive, pointed to the stars in heaven, to Hatter those who had done them any good service in their affection for this life, saving, that that was the star of such a man,
this of another; while the man who had not beheld them before, so as to see that those stars were there before the birth of the man, were deceived into belief: and thus this vain opinion was conceived. This erroneous opinion the devil strengthened, Christ overthrew. According to our
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346 Fourth day, symbolically, the time offorming Saints.
Psalm mode of speech, then, the fourth of the week is taken for -----the fourth day from the Lord's day. Attend, therefore,
beloved, to what this title meaueth. Here is a great mystery, and a truly hidden one. For most passages of this Psalm sound clearly, move us openly, and are easily understood ; but this title, I must confess, hath no slight obscurity : but the Lord will come to our aid, He will clear the cloud, and ye shall see the Psalm, and from its title understand it. For it hath at its commencement the words, A Psalm of David himself, on the fourth of the week. The title is on the threshold, it is fixed upon the door-posts. Men choose to notice the name, and thus to enter the house. Let us therefore recall from the holy Scripture in Genesis, what was created on the first day; we find light: what was created on the second day ; we find the firmament, which God called heaven : what was created on the third day ; we
find the form of earth and sea, and their separation, that all the gathering together of the waters was called sea, and all that was dry, the earth. On the fourth day, the Lord made
Gen. l, the lights in heaven: Tlie sun to rule the day: the moon and pTi39 stars to govern the night : this was the work of the fourth
8. 9.
day. What then is the reason that the Psalm hath taken its title from the fourth day: the Psalm in which patience is enjoined against the prosperity of the wicked, and the suffer ings of the good. Thou findest the Apostle Paul speaking.
Philipp. Do all things without murmurings and disputings : that ye
'
may be blameless and harmless, the sons of God, uiUiont rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world, holdingforth the word of life. The comparison from the light is applied to the saints, that they may dwell without murmurings in the midst of a crooked and perverse nation.
4. But that no one may imagine that the lights of heaven are to be worshipped and adored, because a likeness hath from them been drawn to signify the saints : let us first explain, in Christ's name, how unreasonable it is to suppose that thou shouldest adore the sun, moon, stars, or heaven, because some figure of likeness applied to the saints hath
been derived from them : since there are many things of which a similitude has been adopted to denote the saints,
Creatures not to be worshipped for similitudes. 347
which are not worshipped. For if thou thinkest that every Title. thing which supplieth a similitude for the saints, ought to
be adored ; adore the mountains and hills, because it is said,
The mountains skipped like rams, and the little hills like Pi- 114, young sheep. Thou speakest of the saints : I of Christ4, Himself. Worship the lion; for it is written, The lionB. ev. 5, of the tribe of Judah hath prevailed: worship the rock;"'
for it is written, For that rock was Christ. But if thou l Cor. dost not in Christ worship those earthly things, although 10' 4, they have supplied certain similitudes; from whatever part
of creation an emblem may have been drawn to signify the saints, understand thou the likeness in the creature, and worship the Maker of the creature. Our Lord Jesus Christ
is called the sun: is it this sun which even the minutest Wisd. 6, animals discern in common with ourselves ? No. But it is 6-
that of which it is said, That was the true light, which John 1, lighteth every man which cometh into the world. For that light 9- lighteneth not man only, but also beasts of burden, and cattle,
and all animals; but that which lighteneth every man, light eneth him in the heart, where alone he hath understanding.
5. Understand therefore, beloved, when the Apostle said, In the midst of a crooked and perverse nation, that is, amid the wicked, among whom ye shine as lights in the world, holding
forth the word oflife: in a certain way he hath warned us
how to interpret this Psalm, and how to understand its title.
For such Saints in whom is the word of life, on account of
the conversation which they have in heaven, despise all the iniquities which are happening on earth : and as the heavenly luminaries traverse their onward course by day and by night,
and keep their path surely, while so great evils are taking
place, nor do the stars fixed above in heaven deviate, engaged in tracking their heavenly paths, as their Creator
hath ordered and appointed for them : so ought the Saints,
if their hearts are fixed in heaven, if they hear not in vain,
and respond that they ' lift up their heart,' if they imitate
him who said, for our conversation is in heaven ; because Phil. 3, then they dwell in the regions above, and think of things20, above, as it is said, For where your treasure is, there will Matt. 6, your heart be also; from those very thoughts of things21, above, they become patient ; and for all that is going on on
348 Hearts fixed above, like stars, look down unmoved.
Psalm earth they care no more, while they are traversing their own J. course, than the luminaries of heaven care for aught save
how they do their work of days and nights, although
see so great evils constantly happening on earth. Yet perhaps it is easy for the righteous to bear those iniquities of the wicked which do not affect themselves : but as they bear those of which others are the victims, so let them bear what is aimed against themselves. For they ought to endure them not only because others are the sufferers : and if they suffer themselves, they ought not to lose their long-suffering. For he who hath lost this, hath fallen from heaven : but he who hath his heart fixed in heaven, it is but his earth that suffereth on earth. How many things do men invent of the luminaries themselves, and yet they bear them with patience ; even as the righteous ought to endure all the false charges that can be brought against themselves. For in stance, the very thing I spoke of above, that this star is Mercury's, that Saturn's, this again Jupiter's: all this is a reproach unto the stars. What ? They when they hear such reproaches, are they moved at all, or do they cease to persevere in their course ? Thus then a man who in a nation crooked and perverse hath the word of God, is like a star that shineth in heaven. In what numbers1 do they who think they are honouring the sun, speak falsely concerning it?
they
1 al.
things They who say, Christ is the sun, lie concerning the sun. The sun knoweth that Christ is its Lord and Creator. And if it can be angry, it is more bitterly indignant against one who falsely honoureth than against one who revileth
for to good servant injury to his Lord worse than con tumely against himself. How falsely do some speak of the stars themselves Yet they bear they endure, they move not. Why because they are in heaven. But what heaven Let us not pass over even this what lies do men tell, when they see the moon becoming darkened, and say, the wicked are drawing her down Since at certain seasons she hath her eclipse according to the appointment of God. Yet she, who in heaven, rogardeth not those words of men. But what this, in heaven she in the firmament of heaven. He therefore, whose heart in the firmament of the book of God, regardeth not these things. For heaven,
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The Law 0/ God a firmament above the earth. 349
that is, the firmament, is figuratively taken for the book of Title. the Law. Thus it is somewhere written, Thou spreadest out Ps. 104, the heavens as a skin. If it is spread out like a skin, it is ' spread out as a book, that it may be read. But after its
season hath elapsed, it is not read. For the law is read, because we have not as yet reached that Wisdom which filleth the hearts and minds of those who look upon it: and there will be no need for us to have any thing read to us when there. For in what is read to us, syllables sound and pass away : that light of Truth passeth not away, but remaining stedfast satisfieth the hearts of those who wituess
it ; as it is said, They shall be satisfied with the plenteous- Ps. 36, ness of Thy house: and Thou shalt give them drink of 77<y8~10' pleasures, as out of the river ; for with Thee is the well of
And behold the well itself: and in Thy light, he addeth, shall we see light. For reading is only neces
'
life.
as long as we know in part, and prophesy in l Cor.
sary,
part, as the Apostle saith ; but when that which is perfect
is come, then that which is in part shall be done away.
For it is not thus in that city of Jerusalem, where the
angels dwell, apart from which we are now wandering,
and groaning in our pilgrimage ; for we groan if we know
we are but pilgrims : since a man hateth his country
much indeed, if he thinketh himself happy while he wandereth ; -- is the Gospel, or the Apostle a, read in that
city wherein are the angels ? They feed upon the Word of
God : in order for which Word of God to sound forth unto
us for a season, The Word was made flesh, and dwelt John 1, among us. Nevertheless, the written law itself is our firma- li'
ment; if our heart be there, it is not plucked up by the wickednesses of men. It is therefore said, Thou spreadest
out the heaven as a skin. But when the season of need for the
books passeth away, what is written, The heavens shall be rolled Is. 34,4. together as a scroll ? He therefore whose heart is on high,
hath a light in his own heart : he shineth in heaven, and is not overcome by the darkness. For the darkness is beneath : but iniquity is darkness ; not a darkness that cannot change. We have spoken of this yesterday. But those who to- day are darkness, may be, if they choose, ? i. e. the Epistle in the Service for Holy Communion.
2.
exercise himself day and night. And there he is called blessed, that hath not walked in the counsel of the ungodly, nor stood in the way of sinners: and hath not sat in the seat of the scornful: but his delight is in the law of the Lord. Behold a luminary in heaven : and in His law will he exercise himself day and night. Doth he wish to bear all things patiently ? Let him not come down from heaven, and let him exercise himself in His law day and night. His heart is then in heaven: if his heart is in heaven, all the wickedness which taketh place for a season upon earth, all the successes of the wicked, all the sufferings of the righteous, to him who exerciseth himself day and night in the law of God, are as nought; patiently he endureth all, and blessed shall he be, instructed by the Lord. How is he in the firmament of heaven ? because the law is a firma ment. Blessed is the man whom Thou chastenest, O Lord, and teachest him in Thy law ; that Thou mayest give him patience in time of adversity: until the pit be digged up for the ungodly. Attend therefore to the lights of heaven, how they go forth, and set, and return, and move on in their courses ; how they distinguish day from night, revolve years and seasons ; while such evils are happening on earth, yet they have rest in heaven. What is it then that God teacheth us ? Let us now attend to the Psalm.
7. Ver. 1. The Lord is the God of vengeance; the God of
350 Fixedness of heart in heaven gives patience on earth.
Psalm to-morrow, light : those who have come here in darkness, XCIV . .
'may at this moment, if they wish, become light. For the
Apostle saith openly, that no man might imagine that sins
Ephes. are natural, and cannot be changed : for ye were sometimes
5' 8-
darkness, but now are ye light in the Lord ; walk as children of light. Light, he saith, in the Lord, not in yourselves. The heart is therefore in the book: if in the book, it is in the firmament of heaven. If the heart be there, let it shine thence, and it shall not be moved by the wickedness in the world beneath ; not because it is there in heaven in the flesh, but because it is there by its con versation, as it is said, but our conversation is in heaven. Thou canst not imagine that city, because thou seest it not as yet. Dost thou wish to imagine heaven 1 Think of the
Ps. 1,1. book of God. Hear the Psalm; and in His law will he
God is the ' God of vengeance] but longsuffering. 351 vengeance hath dealt confidently. Dost thou think that He vsr.
doth not punish ? The God of vengeance, punisheth. The God of vengeance? The God of punishments.
What Thou jet do
'---
murmurest surely because the bad are not punished
not murmur, lest thou be among those who are punished. That man hath committed theft, and liveth thou mur murest against God, because he who committed theft on thee dieth not. See thou do not still commit theft thou dost not now, see whether thou hast at any time.
If thou art now day, remember thy night: thou art now fixed in heaven, bear in mind thy earth. Perhaps thou findest that thou wast at some time thief; and perhaps that some other person was incensed, because thou also didst live, though a thief, and hadst not died but as thou, when thou didst commit the sin, didst live for this reason, that thou mightest not repeat it; do not, because thou hast passed over, wish to overthrow the bridge of God's compassion. Art thou ignorant that many are yet to pass where thou too hast passed? Wouldest thou now live to murmur, he who before murmured against thee had been heard against thee Nevertheless, even now, thou desirest God's vengeance against the wicked, that the thief may die, and thou mur
murest against God, because the thief dieth not. Weigh in
the balance of equity the thief and the blasphemer thou
now sayest that thou art not thief, but in murmuring against God, thou art blasphemer. The thief watcheth for man's sleep, that he may seize something: and thou sayest that
God asleep, and seeth not man. Therefore, thou wouldest have another correct his hand, do thou first correct
thy tongue thou wouldest have him correct his heart towards man, correct thy heart towards God; lest perchance, when
thou desirest the vengeance of God, come, find thee
first. For He will come: He will come, and will judge those
who continue in their wickedness, ungrateful for the pro longation of His mercy, for His longsuffering, treasuring up
unto themselves wrath against the day of wrath, and re velation of the righteous judgment of God, Who will render
to every man according to his deeds because, The Lord Rom. the God vengeance, therefore hath He dealt confidently.
For He spared no man, when He was speaking here the
of
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352 Our Lord spoke boldly in behalf of the ' poor. '
Psalm Lord Himself was in the weakness of the flesh, but in X C l V-'strength of speech. He respected not the persons of the Jewish rulers. What words did He address unto them ?
and, as it is written, truly in confidence, because it is said inr Ps. 12,6. the Psalms of Him, Now for the comfortless troubles' sake of
I will up, saith the Lord. Who are the needy? Who are the poor? Those who have no hope except in Him, in whom alone hope reposed is never deceived. Observe- this, my brethren, when the needy are mentioned in Scripture, they do not seem to be meant only who have nothing. For thou
the needy, and because of the deep sighing of the poor,
findest a poor man, who when he suff'ereth any injury, applieth to no one but his patron, in whose mansion he
dwells, whose inmate, tenant, client he is; and declareth that he hath suffered an indignity because he belongcth to him : his heart is in the man, his hope is in the man, ashes in ashes. But there are others that are opulent, and supported by the honours of mankind in this life: who yet neither place their hopes in their money, nor place their hopes in their estates, nor place their hope in their household, nor in the splendour of a transitory dignity; but their whole hope they repose in Him, Who hath no successor, Who cannot die, Who cannot be deceived, and cannot deceive ; such men, although they seem to have many
things in this life, yet use them well for the support of the indigent ; they are counted among the Lord's poor. For they see that they are living in peril in this life ; they feel that they are pilgrims ; they dwell amid their opulence, like the traveller in the inn, who is to pass onward, not to remain as its possessor. What then saith the Lord ? For
the comfortless troub^ sake of the needy, and because of the deep sighing of the poor, I will up, saith the Lord, and will set him in safety. Our safety is our Saviour: in Him He would place the hope of all the needy and poor. And what saith He? / will deal confidently in Him, What meancth this? He will not fear, will not spare the lusts and vices of men. Truly, as a faithful physician, with the healing knife of preaching in His hand, He hath cut away all our wounded parts. Therefore such as He was pro
and preached beforehand, such was He found.
perhaps
phesied
Why
He rebuked the Rulers, to warn them of Judgment. 353
He was speaking on the Mount, when He said, Blessed are Ver. the poor in spirit, for theirs is the kingdom of heaven. Ma*' There they are called blessed, who are persecuted for10--12. ' righteousness' sake; for theirs said in this very sermon)
t* the kingdom qf heaven. And that He might make them
lights that is, patiently enduring all those iniquities which see p. are transitory, He added, Blessed shall ye be, when men347'50' shall revile you, and persecute you, and say all manner
of evil against you. Rejoice, and be exceeding glad; for
great is your reward in heaven. Further on in the sermon,
when He was beginning to teach them, although the crowd surrounded Him, He said things to His disciples, which
would strike the very face of the Pharisees and Jews, who
had kind of supremacy as interpreters of all the Scripture,
who appeared to themselves righteous, or imagined that
they seemed so, before whose supremacy the people seemed
to bow in subjection. He spared them not, saying, WhenfAa. a. 6, ye pray, ye shall not be as the hypocrites are for they love 6'
to pray standing in the synagogues and in the corners of the streets, that they may be seen of men; and so forth. He touched all; He feared no man. And when He had finished
the whole sermon, the Gospel concludeth respecting Him
thus, // came to pass, when Jesus had ended these sayings, Matt. the people were astonished at His doctrine; for He taught29' w' them as one having authority, and not as the Scribes. How
great things then did He, of Whom said, He taught
them as one having authority, say unto them? Woe unto you, Mat. 23, Scribes and Pharisees, hypocrites What great things did 13' 16' He say unto them, before their face He feared no one.
Because He the God of vengeance. For this reason He spared them not in words, that they might remain for Him after to spare them in judgment; because they were unwilling to accept the healing of His word, they would afterwards incur their Judge's doom. Wherefore Because He hath said, The Lord is the God of vengeance, the God of vengeance hath dealt confidently; that is, He hath spared no man in word. He who spared not in word when about to suffer, will He spare in judgment when about to judge? He who in His humility feared no man, will He fear any man in His glory From His dealing thus con-
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354 Christ, exalted after suffering, teaches Patience.
fidently in time past, imagine how He will deal at the end of time. Murmur not then against God, Who seemeth to spare the wicked ; hut be thou good, and perhaps for a season He may not spare thee the rod, that He may in the end spare thee in judgment. The Lord is the God of vengeance, the God of vengeance hath dealt confidently.
8. Ver. 2. And because He dealt confidently, they endured not His confidence: and because He came humble, and in mortal flesh, and to die, not to do as sinners, but to suffer as sinners : when He had come for these reasons, and had dealt confidently, and they could not bear His confidence of speech, what did they do ? They seized Him, they scourged, mocked, buffeted, besmeared Him with spitting, crowned Him with thorns, lifted Him up on the Cross, at last slew Him. And what followed, because He dealt confidently ? Be exalted, Thou Judge of the world. Because they im prisoned Him when humble, thinkest thou they will imprison Him when exalted ? Because they judged Him when mortal, will they not be judged by Him when immortal ? What then saith He ? Be exalted, Thou, Who hast dealt confidently, the confidence of Whose word the wicked bore not, but thought they did a glorious deed, when they seized and crucified Thee ; they who ought to have seized on Thee with faith, seized Thee with persecution. Thou then Who hast among the wicked dealt confidently, and hast feared no man, because Thou hast suffered, be exalted ; that is, arise again, depart into heaven. Let the Church also bear with long-suffering what the Church's Head hath borne with long-suffering. Be exalted, Thou Judge of the world : and reward the proud after their deserving. He will reward them, brethren. For what is this, Be exalted, Thou Judge of the world : and reward the proud after their deserving. This is the prophecy of one who doth predict, not the bold ness of one who commandeth. Not because the Prophet said, Be exalted, Thou Judge of the world, did Christ obey the Prophet, in arising from the dead, and ascending into heaven ; but because Chiist was to do this, the Prophet pre dicted it. He seeth Christ abased in the spirit, abased he seeth Him : fearing no man, in speech sparing no man, and he saith, He hath dealt confidently. He seeth how con
The proud, who defend their sin, have its desert. 355
fidently He hath dealt, he seeth Him arrested, crucified, Ver. humbled, he seeth Him rising from the dead, and ascending ----- into heaven, and from thence to come in judgment of those,
among w hose hands He had suffered every evil : Be exalted,
he saith, Thou Judge of the world, and reward the proud after their deserving. The proud He will thus reward, not the humble. Who are the proud ? Those to whom it is little to do evil : but they even defend their own sins. For on some of those who crucified Christ, miracles were after
wards performed, when out of the number of the Jews them selves there were found believers, and the blood of Christ was given unto them. Their hands were impious, and red with the blood of Christ. He whose blood they had shed, Himself washed them. They who had persecuted His mortal body which they had seen, became part of His very body, that the Church. They shed their own ransom, that they might drink their own ransom. For afterwards more were converted. When many miracles were wrought by the Apostles, several thousand men in one day believed and they were found to be in such close uuion with one another, that they sold all their possessions, and laid before the Apostles' feet the price of them to every one was
distributed according to his necessity: and they had one heart and one soul in the Lord. This was the case even with the very crucifiers of our Lord. And why were they not rewarded Because said, Render a recompense to the proud: but they chose not to be proud. For when they saw many miracles wrought in the name of Christ, Whom they imagined they had slain moved by those miracles, they heard from Peter in Whose name they were wrought: for they, as servants, would not assume to themselves the power of their Lord, so as to assert that His work in them was their own work. Those servants then gave the honour to their Lord they said, that what they wondered at, was wrought in His name Whom they crucified. They then
. became humble, they were pricked in heart, they were moved
to confession of their sin, and asked advice, saying, What Acts shall we do Not in despair of salvation, but in search of healing. Then Peter said unto them, Repent, and be baptized every one of you in the name of our Lord Jesus
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356 In what spirit we may question of Providence.
Psalm Christ. Those who repented were humble : to them there- XC1V- fore recompense was not rendered, because --see what this Psalm saith, Be exalted, Thou Judge of the world, and
render recompense to the proud. These then were ex cepted from among the number of the proud : in them those words of our Lord, spoken as He was hanging on the Cross,
Luke23, availed : Father, forgive them : for they know not what they 14' do. Be exalted, Thou Judge of the world, and render a
recompense to the proud. Will Fie then render a recom pense ? He will : but to the proud.
9. Ver. 3. 4. But when, when will He reward them ? In the mean while the wicked trinmph, exult, blaspheme, and do all manner of evil. Doth this move thee? Ask the reason in a pious spirit : blame not in thy pride. Doth it move thee ? This Psalm sympathiseth with thee, it seeketh with thee, not because it knoweth not; but that thou mayest find in it what thou wast ignorant of ; for this reason, it seeketh with thee what it knoweth. Just as he who wisheth to console any man, cannot cheqr him unless he grieve with him : he first grieveth with him, and then cheereth him with consolatory words. But if he approacheth him laughing at bis sorrow, he hath not what we have just spoken of, as the Apostle telleth us,
Rom. 12, to rejoice with them that do rejoice, and to weep with them that weep. That he therefore may rejoice with thee, thou first dost weep with him ; thou art sorrowful with him, that thou mayest cheer him : thus this Psalm and the Spirit of God, surely knowing all tilings, seeketh with thee, as it were in thine own words : Lord, how long shall the ungodly, how long shall the ungodly trinmph ? They answer, and will speak wickedness, they all will speak that work unrighteous-
ness. What is their saying, but against God, when they say : What profiteth it us that we live thus? What wilt thou reply ? Doth God truly regard our deeds ? For because they live, they imagine that God knoweth not their actions. Behold, what evil happeneth unto them! If the officers b knew where they were, they would arrest them ; and they therefore avoid the officer's eyes, that they may escape instant appre-
b Slationarius. Soldiers, and officers of notorious offences. Ex 1. 1. e. de of the governors, stationed in certain Curios, et Stationar. libro 12. et ex 1. places through the provinces and cities, 31. de Episc. et Cler. in C. Tbeod. who gave information to the magistrates Ben. Cod. Theod. Gothof. 1. vi. Tit. 29.
Vain thoughts of the tricked concerning God. 357
hension ; but no one can escape the eye of God, since He Veu. not only seeth within the closet, but within the recesses of 3- *' the heart. Even they themselves believe that nothing can escape God : and because they do evil, and are conscious of
what they have done, and see that they live while God knoweth, though they would not live if the officer discovered them ; they say unto themselves, These things please God : and, in truth, if they displeased Him, as they displease kings, as they displease judges, as they displease governors, as they displease recorders? , yet could we escape the eye of God, as we do escape the eyes of those authorities ? There fore these things please God. Therefore it is said in anIother
Psalm to a sinner, These things hast thou done, and
My tongue, and thou thoughtest unrighteousness, that 1
I will reprove thee. He then Who said,
Iwillbe like thyself? That as thy sins please thyself, so thou dost think that they also please Me. And He threateneth for the
will be like thyself. What meaneth this, that
/
My tongue, is not sIilent. Though He said, These things
future : but
held
held My tongue: and thou thoughtest I will be such as thyself: yet He held
held Ps. 60,
hast thou done, and
unrighteousness, that
not His tongue. For while we are speaking, He is not silent : while the reader readeth, He is not silent : while the Psalm chanteth thus, He is not silent: and all this is the voice of God throughout the round world. How then is He silent ? How is He not silent ? In speech He is not silent : in vengeance He is silent. What then mean the words,
These things hast thou done, and I held My tongue? These things thou hast done, and I have not punished. Thou
I will be like thyself. On the very silence, Ithat is, delay of punishment, He saith in
thoughtest unrighteousness, that
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passage,
alway? Lord, how long shall the ungodly,
hold My
how long shall the ungodly trinmph? They ansioer, and will speak unrighteousness ; they will speak, all that work unrighteousness? And he signifieth all their works. What meaneth answer? They have a reply to make against the
c Commenlariensibus, masters of offenders, and to receive indictments, prisons, and notaries, whose duty it was Ben.
to keep records of imprisonments and
358 They who despise mercy ' treasure up' wrath.
Psai. m righteous. Some righteous maD cometh, and saith, Do not XCIV- commit iniquity. Wherefore ? That thou mayest not die. Behold, iniquity I have committed: why do I not die? That man wrought righteousness : and he is dead : why is he dead? I have wrought iniquity: why hath not God carried me off? Behold, that man did righteously: and
why hath He thus visited him? why suffereth He thus? They answer ; this is the meaning of the word answer : for they have a reply to make ; because they are spared, from the longsuffering of God, they discover an argument for their reply. He spareth them for one reason, they answer for another, because they still live. For the Apostle telleth us wherefore He spareth, he expoundeth the grounds of the longsuffering of God : And thintest thou this, Oman, that
judgest them which do such things, and doest the same, that thou shalt escape the judgment of God? Or despisest thou the riches of His goodness, and forbearance, and long- suffering; not knowing that the longsuffering of God leadeth thee to repentance ? But thou, that is, he who answereth and . saith, If I displeased God, He would not spare me,
Rom. 2, hear what he worketh for himself; hear the Apostle; But
6'6'
after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath, and revelation of the righteous judgment of God; Who will render to every man according to his deeds. He therefore increaseth His longsuffering, thou increasest thine iniquity. His treasure will consist in eternal mercy towards those who have not despised His mercy ; but thy treasure will be discovered in wrath, and what thou daily layest up by little and little, thou wilt find in the accumulated mass ; thou layest up by the grain, but thou wilt find the whole heap. Omit not to watch thy slightest daily sins : rivers are filled from the smallest drops.
the Father, and fear the sentence of the Judge. Now while this house was great, many groaned beneath mur mured, censured, cursed, blasphemed. How do men narrow themselves, and how many are given up by that Divine
Bom. Judgment to the lusts of their own hearts! Those who murmured against that house suddenly became members of and from them men suffered such inflictions as they themselves before had complained of from men like unto themselves. Righteous therefore he, who, even when he
Ecclus. can do evil, doth not: of whom written, Who 31,10. 9. might offend, and hath not offended? or done evil, and hath
not done it? Who he? and we will call him blessed;
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Some men's sins hidden now, not therefore unpunished. 343
harm as the lion : they do harm in different ways, but they wish to do harm alike. For the lion not only despiseth, but putteth to flight the dog when he barks: and cometh to the fold, and the dogs being struck dumb, he carrieth off what he can : the wolf dareth not to go among the barking of dogs. Did he therefore return more innocent, because he could not, through his fear of the dogs, carry off his prey ? God, therefore, teacheth innocence : that every man many be innocent, not from fear of punishment, but from love of justice; for then is he freely innocent, and truly innocent. But he who is innocent from fear, is not inno cent, even though he harm not him whom he wisheth to harm ; for he doth not hurt another by an evil deed, but himself much, through evil lusts. Hear the Scripture, as to
how he hurteth himself: He who loveth iniquity, hateth hisPs. n,5. own soul. And indeed men greatly err, when they imagine LXX- their own wickedness hurteth others, and not themselves. Suppose a man's iniquity reacheth others, so as to hurt the
body, to injure property, to get possession of a house, to steal a slave, to take away gold or silver, or any thing else that he has. So far, this wickedness doth affect an other. Does, therefore, thy iniquity injure another's body,
and not injure thy own soul ?
2. Against this simple and true doctrine, by which good
men are taught to love justice itself, and by so acting to wish to please God; and to understand, that their soul is by Him enlightened by a certain rational light, so that they may do what is just, and prefer that light of wisdom to all those things which are loved in the world : against this
doctrine men murmur as follows; and if they do not murmur aloud, yet they are gnawed in heart. What do they say then ? Am I really likely to please God by righteousness ? or do those righteous persons please Him, under Whose
for wonderful
things hath he done in his life. The Title. Scripture was speaking of those who have power to do
evil, but are innocent. For the wolf wishes to do as much
the wicked flourish ? They commit so much evil: and no harm happeneth unto them. Or if any evil happeneth to them ; what do they say unto thee, when thou beginnest to say to them, Behold how great sins hath he
government
344 A remedy for discontented thoughts.
Psalm done, what a punishment hath he received? what was the end XCIV' with him? They begin to think of the righteous, to whom
evils have happened, and oppose them to us, saying, If some evil happeneth to that man because he was wicked, why did it happen to this man, who lived so righteously? He who hath done so great works of charity, who hath (lone so many good deeds in the Church, why hath he experienced such a lot? why had he a fate, like that of the man who
j'hath done many evil deeds? They speak thus to shew that they do not evil, because they are not able, or because they dare not. For the tongue witnesseth, what the heart doth will : and, indeed, although the tongue were silent, itself overpowered by fear, God would see within what man was thinking of, even though it should escape another man. This Psalm therefore attempts to heal these silent thoughts, and even those which burst forth into words and acts, if they are disposed to be healed. Let them therefore listen, that they may be healed. And I wish that in the whole of the multitude which is now within these walls, and through us, heareth the word of God, there may be no such wounds that need a cure : I wish there may be none. Yet we are doing nothing superfluous in speaking of them, even if there are no wounds there. Let hearts be prepared for healing others, when they have begun to hear such things. For I suppose, that in every Christian, when he heareth a man speaking like this, if he is a true believer, and thoroughly trusteth in God, and his hope is in a future life, not in this world, nor in this life, and he heareth not in vain that he is to ' lift up his
" heart :' he laugheth at, and grieveth for those who murmur thus, and saith unto himself: God knoweth what He doeth, we cannot know His design, why He spareth the wicked for a season, or why the good suffer for a season ; yet it is enough for me to know this, that the good sufiereth for a time, and the wicked flourisheth for a time also. He there fore who is such, is safe : and he beareth patiently all the prosperity of the wicked, and the sufferings of the good, until this life be finished, until iniquity pass away. Such
pa. 94i a man is blessed, and God hath taught him from His law, 12. 13. an(l liall, given him patience in time of adversity, until the pit be digged up for the ungodly. But let him who is not as yet
Heathen and Christian names of days. The stars. 345
such, hear from us what pleasoth the Lord. But let Him Title. who seeth better the wound which He bath to heal, say more Himself within the heart.
3. The Psalm hath this title, that is, this inscription : A Psalm of David himself, on the fourth day of the week. This Psalm is about to teach patience in the sufferings of the righteous : it enjoineth patience against the prosperity of the wicked, and buildeth up patience. This is the drift of the whole of from beginning to end. Wherefore then hath such title, on the fourth of the week The first of the week the Lord's day the second, the second week day, which people of the world call the Moon's day: the third, the third week-day, which they term Mars' day. The fourth of the Sabbaths therefore the fourth week-day, which by Pagans styled Mercury's day, and also many Christians; but would not call so: and wish they would change for the better, and cease to do so for they have a phrase of their own, which they may use. For
these terms are not of universal use many nations have severally different names for them so that the mode of speech used by the Church better beseemeth the mouth of
Christian. Yet custom hath induced any person to utter that with his tongue which his heart doth disapprove, let him remember, that all those whose names the stars bear were men, and that the stars did not commence their exist ence in the sky, when those men began theirs, but were there long before but on account of some mortal services rendered unto mortals, those men in their own times, because they had great power, and were eminent in this life, since they were beloved by men, not on account of eternal life, but of temporal services, received divine honours. For then men of the old world, in being deceived and wishing to deceive, pointed to the stars in heaven, to Hatter those who had done them any good service in their affection for this life, saving, that that was the star of such a man,
this of another; while the man who had not beheld them before, so as to see that those stars were there before the birth of the man, were deceived into belief: and thus this vain opinion was conceived. This erroneous opinion the devil strengthened, Christ overthrew. According to our
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346 Fourth day, symbolically, the time offorming Saints.
Psalm mode of speech, then, the fourth of the week is taken for -----the fourth day from the Lord's day. Attend, therefore,
beloved, to what this title meaueth. Here is a great mystery, and a truly hidden one. For most passages of this Psalm sound clearly, move us openly, and are easily understood ; but this title, I must confess, hath no slight obscurity : but the Lord will come to our aid, He will clear the cloud, and ye shall see the Psalm, and from its title understand it. For it hath at its commencement the words, A Psalm of David himself, on the fourth of the week. The title is on the threshold, it is fixed upon the door-posts. Men choose to notice the name, and thus to enter the house. Let us therefore recall from the holy Scripture in Genesis, what was created on the first day; we find light: what was created on the second day ; we find the firmament, which God called heaven : what was created on the third day ; we
find the form of earth and sea, and their separation, that all the gathering together of the waters was called sea, and all that was dry, the earth. On the fourth day, the Lord made
Gen. l, the lights in heaven: Tlie sun to rule the day: the moon and pTi39 stars to govern the night : this was the work of the fourth
8. 9.
day. What then is the reason that the Psalm hath taken its title from the fourth day: the Psalm in which patience is enjoined against the prosperity of the wicked, and the suffer ings of the good. Thou findest the Apostle Paul speaking.
Philipp. Do all things without murmurings and disputings : that ye
'
may be blameless and harmless, the sons of God, uiUiont rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world, holdingforth the word of life. The comparison from the light is applied to the saints, that they may dwell without murmurings in the midst of a crooked and perverse nation.
4. But that no one may imagine that the lights of heaven are to be worshipped and adored, because a likeness hath from them been drawn to signify the saints : let us first explain, in Christ's name, how unreasonable it is to suppose that thou shouldest adore the sun, moon, stars, or heaven, because some figure of likeness applied to the saints hath
been derived from them : since there are many things of which a similitude has been adopted to denote the saints,
Creatures not to be worshipped for similitudes. 347
which are not worshipped. For if thou thinkest that every Title. thing which supplieth a similitude for the saints, ought to
be adored ; adore the mountains and hills, because it is said,
The mountains skipped like rams, and the little hills like Pi- 114, young sheep. Thou speakest of the saints : I of Christ4, Himself. Worship the lion; for it is written, The lionB. ev. 5, of the tribe of Judah hath prevailed: worship the rock;"'
for it is written, For that rock was Christ. But if thou l Cor. dost not in Christ worship those earthly things, although 10' 4, they have supplied certain similitudes; from whatever part
of creation an emblem may have been drawn to signify the saints, understand thou the likeness in the creature, and worship the Maker of the creature. Our Lord Jesus Christ
is called the sun: is it this sun which even the minutest Wisd. 6, animals discern in common with ourselves ? No. But it is 6-
that of which it is said, That was the true light, which John 1, lighteth every man which cometh into the world. For that light 9- lighteneth not man only, but also beasts of burden, and cattle,
and all animals; but that which lighteneth every man, light eneth him in the heart, where alone he hath understanding.
5. Understand therefore, beloved, when the Apostle said, In the midst of a crooked and perverse nation, that is, amid the wicked, among whom ye shine as lights in the world, holding
forth the word oflife: in a certain way he hath warned us
how to interpret this Psalm, and how to understand its title.
For such Saints in whom is the word of life, on account of
the conversation which they have in heaven, despise all the iniquities which are happening on earth : and as the heavenly luminaries traverse their onward course by day and by night,
and keep their path surely, while so great evils are taking
place, nor do the stars fixed above in heaven deviate, engaged in tracking their heavenly paths, as their Creator
hath ordered and appointed for them : so ought the Saints,
if their hearts are fixed in heaven, if they hear not in vain,
and respond that they ' lift up their heart,' if they imitate
him who said, for our conversation is in heaven ; because Phil. 3, then they dwell in the regions above, and think of things20, above, as it is said, For where your treasure is, there will Matt. 6, your heart be also; from those very thoughts of things21, above, they become patient ; and for all that is going on on
348 Hearts fixed above, like stars, look down unmoved.
Psalm earth they care no more, while they are traversing their own J. course, than the luminaries of heaven care for aught save
how they do their work of days and nights, although
see so great evils constantly happening on earth. Yet perhaps it is easy for the righteous to bear those iniquities of the wicked which do not affect themselves : but as they bear those of which others are the victims, so let them bear what is aimed against themselves. For they ought to endure them not only because others are the sufferers : and if they suffer themselves, they ought not to lose their long-suffering. For he who hath lost this, hath fallen from heaven : but he who hath his heart fixed in heaven, it is but his earth that suffereth on earth. How many things do men invent of the luminaries themselves, and yet they bear them with patience ; even as the righteous ought to endure all the false charges that can be brought against themselves. For in stance, the very thing I spoke of above, that this star is Mercury's, that Saturn's, this again Jupiter's: all this is a reproach unto the stars. What ? They when they hear such reproaches, are they moved at all, or do they cease to persevere in their course ? Thus then a man who in a nation crooked and perverse hath the word of God, is like a star that shineth in heaven. In what numbers1 do they who think they are honouring the sun, speak falsely concerning it?
they
1 al.
things They who say, Christ is the sun, lie concerning the sun. The sun knoweth that Christ is its Lord and Creator. And if it can be angry, it is more bitterly indignant against one who falsely honoureth than against one who revileth
for to good servant injury to his Lord worse than con tumely against himself. How falsely do some speak of the stars themselves Yet they bear they endure, they move not. Why because they are in heaven. But what heaven Let us not pass over even this what lies do men tell, when they see the moon becoming darkened, and say, the wicked are drawing her down Since at certain seasons she hath her eclipse according to the appointment of God. Yet she, who in heaven, rogardeth not those words of men. But what this, in heaven she in the firmament of heaven. He therefore, whose heart in the firmament of the book of God, regardeth not these things. For heaven,
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it, :
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The Law 0/ God a firmament above the earth. 349
that is, the firmament, is figuratively taken for the book of Title. the Law. Thus it is somewhere written, Thou spreadest out Ps. 104, the heavens as a skin. If it is spread out like a skin, it is ' spread out as a book, that it may be read. But after its
season hath elapsed, it is not read. For the law is read, because we have not as yet reached that Wisdom which filleth the hearts and minds of those who look upon it: and there will be no need for us to have any thing read to us when there. For in what is read to us, syllables sound and pass away : that light of Truth passeth not away, but remaining stedfast satisfieth the hearts of those who wituess
it ; as it is said, They shall be satisfied with the plenteous- Ps. 36, ness of Thy house: and Thou shalt give them drink of 77<y8~10' pleasures, as out of the river ; for with Thee is the well of
And behold the well itself: and in Thy light, he addeth, shall we see light. For reading is only neces
'
life.
as long as we know in part, and prophesy in l Cor.
sary,
part, as the Apostle saith ; but when that which is perfect
is come, then that which is in part shall be done away.
For it is not thus in that city of Jerusalem, where the
angels dwell, apart from which we are now wandering,
and groaning in our pilgrimage ; for we groan if we know
we are but pilgrims : since a man hateth his country
much indeed, if he thinketh himself happy while he wandereth ; -- is the Gospel, or the Apostle a, read in that
city wherein are the angels ? They feed upon the Word of
God : in order for which Word of God to sound forth unto
us for a season, The Word was made flesh, and dwelt John 1, among us. Nevertheless, the written law itself is our firma- li'
ment; if our heart be there, it is not plucked up by the wickednesses of men. It is therefore said, Thou spreadest
out the heaven as a skin. But when the season of need for the
books passeth away, what is written, The heavens shall be rolled Is. 34,4. together as a scroll ? He therefore whose heart is on high,
hath a light in his own heart : he shineth in heaven, and is not overcome by the darkness. For the darkness is beneath : but iniquity is darkness ; not a darkness that cannot change. We have spoken of this yesterday. But those who to- day are darkness, may be, if they choose, ? i. e. the Epistle in the Service for Holy Communion.
2.
exercise himself day and night. And there he is called blessed, that hath not walked in the counsel of the ungodly, nor stood in the way of sinners: and hath not sat in the seat of the scornful: but his delight is in the law of the Lord. Behold a luminary in heaven : and in His law will he exercise himself day and night. Doth he wish to bear all things patiently ? Let him not come down from heaven, and let him exercise himself in His law day and night. His heart is then in heaven: if his heart is in heaven, all the wickedness which taketh place for a season upon earth, all the successes of the wicked, all the sufferings of the righteous, to him who exerciseth himself day and night in the law of God, are as nought; patiently he endureth all, and blessed shall he be, instructed by the Lord. How is he in the firmament of heaven ? because the law is a firma ment. Blessed is the man whom Thou chastenest, O Lord, and teachest him in Thy law ; that Thou mayest give him patience in time of adversity: until the pit be digged up for the ungodly. Attend therefore to the lights of heaven, how they go forth, and set, and return, and move on in their courses ; how they distinguish day from night, revolve years and seasons ; while such evils are happening on earth, yet they have rest in heaven. What is it then that God teacheth us ? Let us now attend to the Psalm.
7. Ver. 1. The Lord is the God of vengeance; the God of
350 Fixedness of heart in heaven gives patience on earth.
Psalm to-morrow, light : those who have come here in darkness, XCIV . .
'may at this moment, if they wish, become light. For the
Apostle saith openly, that no man might imagine that sins
Ephes. are natural, and cannot be changed : for ye were sometimes
5' 8-
darkness, but now are ye light in the Lord ; walk as children of light. Light, he saith, in the Lord, not in yourselves. The heart is therefore in the book: if in the book, it is in the firmament of heaven. If the heart be there, let it shine thence, and it shall not be moved by the wickedness in the world beneath ; not because it is there in heaven in the flesh, but because it is there by its con versation, as it is said, but our conversation is in heaven. Thou canst not imagine that city, because thou seest it not as yet. Dost thou wish to imagine heaven 1 Think of the
Ps. 1,1. book of God. Hear the Psalm; and in His law will he
God is the ' God of vengeance] but longsuffering. 351 vengeance hath dealt confidently. Dost thou think that He vsr.
doth not punish ? The God of vengeance, punisheth. The God of vengeance? The God of punishments.
What Thou jet do
'---
murmurest surely because the bad are not punished
not murmur, lest thou be among those who are punished. That man hath committed theft, and liveth thou mur murest against God, because he who committed theft on thee dieth not. See thou do not still commit theft thou dost not now, see whether thou hast at any time.
If thou art now day, remember thy night: thou art now fixed in heaven, bear in mind thy earth. Perhaps thou findest that thou wast at some time thief; and perhaps that some other person was incensed, because thou also didst live, though a thief, and hadst not died but as thou, when thou didst commit the sin, didst live for this reason, that thou mightest not repeat it; do not, because thou hast passed over, wish to overthrow the bridge of God's compassion. Art thou ignorant that many are yet to pass where thou too hast passed? Wouldest thou now live to murmur, he who before murmured against thee had been heard against thee Nevertheless, even now, thou desirest God's vengeance against the wicked, that the thief may die, and thou mur
murest against God, because the thief dieth not. Weigh in
the balance of equity the thief and the blasphemer thou
now sayest that thou art not thief, but in murmuring against God, thou art blasphemer. The thief watcheth for man's sleep, that he may seize something: and thou sayest that
God asleep, and seeth not man. Therefore, thou wouldest have another correct his hand, do thou first correct
thy tongue thou wouldest have him correct his heart towards man, correct thy heart towards God; lest perchance, when
thou desirest the vengeance of God, come, find thee
first. For He will come: He will come, and will judge those
who continue in their wickedness, ungrateful for the pro longation of His mercy, for His longsuffering, treasuring up
unto themselves wrath against the day of wrath, and re velation of the righteous judgment of God, Who will render
to every man according to his deeds because, The Lord Rom. the God vengeance, therefore hath He dealt confidently.
For He spared no man, when He was speaking here the
of
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352 Our Lord spoke boldly in behalf of the ' poor. '
Psalm Lord Himself was in the weakness of the flesh, but in X C l V-'strength of speech. He respected not the persons of the Jewish rulers. What words did He address unto them ?
and, as it is written, truly in confidence, because it is said inr Ps. 12,6. the Psalms of Him, Now for the comfortless troubles' sake of
I will up, saith the Lord. Who are the needy? Who are the poor? Those who have no hope except in Him, in whom alone hope reposed is never deceived. Observe- this, my brethren, when the needy are mentioned in Scripture, they do not seem to be meant only who have nothing. For thou
the needy, and because of the deep sighing of the poor,
findest a poor man, who when he suff'ereth any injury, applieth to no one but his patron, in whose mansion he
dwells, whose inmate, tenant, client he is; and declareth that he hath suffered an indignity because he belongcth to him : his heart is in the man, his hope is in the man, ashes in ashes. But there are others that are opulent, and supported by the honours of mankind in this life: who yet neither place their hopes in their money, nor place their hopes in their estates, nor place their hope in their household, nor in the splendour of a transitory dignity; but their whole hope they repose in Him, Who hath no successor, Who cannot die, Who cannot be deceived, and cannot deceive ; such men, although they seem to have many
things in this life, yet use them well for the support of the indigent ; they are counted among the Lord's poor. For they see that they are living in peril in this life ; they feel that they are pilgrims ; they dwell amid their opulence, like the traveller in the inn, who is to pass onward, not to remain as its possessor. What then saith the Lord ? For
the comfortless troub^ sake of the needy, and because of the deep sighing of the poor, I will up, saith the Lord, and will set him in safety. Our safety is our Saviour: in Him He would place the hope of all the needy and poor. And what saith He? / will deal confidently in Him, What meancth this? He will not fear, will not spare the lusts and vices of men. Truly, as a faithful physician, with the healing knife of preaching in His hand, He hath cut away all our wounded parts. Therefore such as He was pro
and preached beforehand, such was He found.
perhaps
phesied
Why
He rebuked the Rulers, to warn them of Judgment. 353
He was speaking on the Mount, when He said, Blessed are Ver. the poor in spirit, for theirs is the kingdom of heaven. Ma*' There they are called blessed, who are persecuted for10--12. ' righteousness' sake; for theirs said in this very sermon)
t* the kingdom qf heaven. And that He might make them
lights that is, patiently enduring all those iniquities which see p. are transitory, He added, Blessed shall ye be, when men347'50' shall revile you, and persecute you, and say all manner
of evil against you. Rejoice, and be exceeding glad; for
great is your reward in heaven. Further on in the sermon,
when He was beginning to teach them, although the crowd surrounded Him, He said things to His disciples, which
would strike the very face of the Pharisees and Jews, who
had kind of supremacy as interpreters of all the Scripture,
who appeared to themselves righteous, or imagined that
they seemed so, before whose supremacy the people seemed
to bow in subjection. He spared them not, saying, WhenfAa. a. 6, ye pray, ye shall not be as the hypocrites are for they love 6'
to pray standing in the synagogues and in the corners of the streets, that they may be seen of men; and so forth. He touched all; He feared no man. And when He had finished
the whole sermon, the Gospel concludeth respecting Him
thus, // came to pass, when Jesus had ended these sayings, Matt. the people were astonished at His doctrine; for He taught29' w' them as one having authority, and not as the Scribes. How
great things then did He, of Whom said, He taught
them as one having authority, say unto them? Woe unto you, Mat. 23, Scribes and Pharisees, hypocrites What great things did 13' 16' He say unto them, before their face He feared no one.
Because He the God of vengeance. For this reason He spared them not in words, that they might remain for Him after to spare them in judgment; because they were unwilling to accept the healing of His word, they would afterwards incur their Judge's doom. Wherefore Because He hath said, The Lord is the God of vengeance, the God of vengeance hath dealt confidently; that is, He hath spared no man in word. He who spared not in word when about to suffer, will He spare in judgment when about to judge? He who in His humility feared no man, will He fear any man in His glory From His dealing thus con-
vol. iv.
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354 Christ, exalted after suffering, teaches Patience.
fidently in time past, imagine how He will deal at the end of time. Murmur not then against God, Who seemeth to spare the wicked ; hut be thou good, and perhaps for a season He may not spare thee the rod, that He may in the end spare thee in judgment. The Lord is the God of vengeance, the God of vengeance hath dealt confidently.
8. Ver. 2. And because He dealt confidently, they endured not His confidence: and because He came humble, and in mortal flesh, and to die, not to do as sinners, but to suffer as sinners : when He had come for these reasons, and had dealt confidently, and they could not bear His confidence of speech, what did they do ? They seized Him, they scourged, mocked, buffeted, besmeared Him with spitting, crowned Him with thorns, lifted Him up on the Cross, at last slew Him. And what followed, because He dealt confidently ? Be exalted, Thou Judge of the world. Because they im prisoned Him when humble, thinkest thou they will imprison Him when exalted ? Because they judged Him when mortal, will they not be judged by Him when immortal ? What then saith He ? Be exalted, Thou, Who hast dealt confidently, the confidence of Whose word the wicked bore not, but thought they did a glorious deed, when they seized and crucified Thee ; they who ought to have seized on Thee with faith, seized Thee with persecution. Thou then Who hast among the wicked dealt confidently, and hast feared no man, because Thou hast suffered, be exalted ; that is, arise again, depart into heaven. Let the Church also bear with long-suffering what the Church's Head hath borne with long-suffering. Be exalted, Thou Judge of the world : and reward the proud after their deserving. He will reward them, brethren. For what is this, Be exalted, Thou Judge of the world : and reward the proud after their deserving. This is the prophecy of one who doth predict, not the bold ness of one who commandeth. Not because the Prophet said, Be exalted, Thou Judge of the world, did Christ obey the Prophet, in arising from the dead, and ascending into heaven ; but because Chiist was to do this, the Prophet pre dicted it. He seeth Christ abased in the spirit, abased he seeth Him : fearing no man, in speech sparing no man, and he saith, He hath dealt confidently. He seeth how con
The proud, who defend their sin, have its desert. 355
fidently He hath dealt, he seeth Him arrested, crucified, Ver. humbled, he seeth Him rising from the dead, and ascending ----- into heaven, and from thence to come in judgment of those,
among w hose hands He had suffered every evil : Be exalted,
he saith, Thou Judge of the world, and reward the proud after their deserving. The proud He will thus reward, not the humble. Who are the proud ? Those to whom it is little to do evil : but they even defend their own sins. For on some of those who crucified Christ, miracles were after
wards performed, when out of the number of the Jews them selves there were found believers, and the blood of Christ was given unto them. Their hands were impious, and red with the blood of Christ. He whose blood they had shed, Himself washed them. They who had persecuted His mortal body which they had seen, became part of His very body, that the Church. They shed their own ransom, that they might drink their own ransom. For afterwards more were converted. When many miracles were wrought by the Apostles, several thousand men in one day believed and they were found to be in such close uuion with one another, that they sold all their possessions, and laid before the Apostles' feet the price of them to every one was
distributed according to his necessity: and they had one heart and one soul in the Lord. This was the case even with the very crucifiers of our Lord. And why were they not rewarded Because said, Render a recompense to the proud: but they chose not to be proud. For when they saw many miracles wrought in the name of Christ, Whom they imagined they had slain moved by those miracles, they heard from Peter in Whose name they were wrought: for they, as servants, would not assume to themselves the power of their Lord, so as to assert that His work in them was their own work. Those servants then gave the honour to their Lord they said, that what they wondered at, was wrought in His name Whom they crucified. They then
. became humble, they were pricked in heart, they were moved
to confession of their sin, and asked advice, saying, What Acts shall we do Not in despair of salvation, but in search of healing. Then Peter said unto them, Repent, and be baptized every one of you in the name of our Lord Jesus
A a 2
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356 In what spirit we may question of Providence.
Psalm Christ. Those who repented were humble : to them there- XC1V- fore recompense was not rendered, because --see what this Psalm saith, Be exalted, Thou Judge of the world, and
render recompense to the proud. These then were ex cepted from among the number of the proud : in them those words of our Lord, spoken as He was hanging on the Cross,
Luke23, availed : Father, forgive them : for they know not what they 14' do. Be exalted, Thou Judge of the world, and render a
recompense to the proud. Will Fie then render a recom pense ? He will : but to the proud.
9. Ver. 3. 4. But when, when will He reward them ? In the mean while the wicked trinmph, exult, blaspheme, and do all manner of evil. Doth this move thee? Ask the reason in a pious spirit : blame not in thy pride. Doth it move thee ? This Psalm sympathiseth with thee, it seeketh with thee, not because it knoweth not; but that thou mayest find in it what thou wast ignorant of ; for this reason, it seeketh with thee what it knoweth. Just as he who wisheth to console any man, cannot cheqr him unless he grieve with him : he first grieveth with him, and then cheereth him with consolatory words. But if he approacheth him laughing at bis sorrow, he hath not what we have just spoken of, as the Apostle telleth us,
Rom. 12, to rejoice with them that do rejoice, and to weep with them that weep. That he therefore may rejoice with thee, thou first dost weep with him ; thou art sorrowful with him, that thou mayest cheer him : thus this Psalm and the Spirit of God, surely knowing all tilings, seeketh with thee, as it were in thine own words : Lord, how long shall the ungodly, how long shall the ungodly trinmph ? They answer, and will speak wickedness, they all will speak that work unrighteous-
ness. What is their saying, but against God, when they say : What profiteth it us that we live thus? What wilt thou reply ? Doth God truly regard our deeds ? For because they live, they imagine that God knoweth not their actions. Behold, what evil happeneth unto them! If the officers b knew where they were, they would arrest them ; and they therefore avoid the officer's eyes, that they may escape instant appre-
b Slationarius. Soldiers, and officers of notorious offences. Ex 1. 1. e. de of the governors, stationed in certain Curios, et Stationar. libro 12. et ex 1. places through the provinces and cities, 31. de Episc. et Cler. in C. Tbeod. who gave information to the magistrates Ben. Cod. Theod. Gothof. 1. vi. Tit. 29.
Vain thoughts of the tricked concerning God. 357
hension ; but no one can escape the eye of God, since He Veu. not only seeth within the closet, but within the recesses of 3- *' the heart. Even they themselves believe that nothing can escape God : and because they do evil, and are conscious of
what they have done, and see that they live while God knoweth, though they would not live if the officer discovered them ; they say unto themselves, These things please God : and, in truth, if they displeased Him, as they displease kings, as they displease judges, as they displease governors, as they displease recorders? , yet could we escape the eye of God, as we do escape the eyes of those authorities ? There fore these things please God. Therefore it is said in anIother
Psalm to a sinner, These things hast thou done, and
My tongue, and thou thoughtest unrighteousness, that 1
I will reprove thee. He then Who said,
Iwillbe like thyself? That as thy sins please thyself, so thou dost think that they also please Me. And He threateneth for the
will be like thyself. What meaneth this, that
/
My tongue, is not sIilent. Though He said, These things
future : but
held
held My tongue: and thou thoughtest I will be such as thyself: yet He held
held Ps. 60,
hast thou done, and
unrighteousness, that
not His tongue. For while we are speaking, He is not silent : while the reader readeth, He is not silent : while the Psalm chanteth thus, He is not silent: and all this is the voice of God throughout the round world. How then is He silent ? How is He not silent ? In speech He is not silent : in vengeance He is silent. What then mean the words,
These things hast thou done, and I held My tongue? These things thou hast done, and I have not punished. Thou
I will be like thyself. On the very silence, Ithat is, delay of punishment, He saith in
thoughtest unrighteousness, that
aI
peace
have long time holden My peace; shalll? . 49,
14,
nother
passage,
alway? Lord, how long shall the ungodly,
hold My
how long shall the ungodly trinmph? They ansioer, and will speak unrighteousness ; they will speak, all that work unrighteousness? And he signifieth all their works. What meaneth answer? They have a reply to make against the
c Commenlariensibus, masters of offenders, and to receive indictments, prisons, and notaries, whose duty it was Ben.
to keep records of imprisonments and
358 They who despise mercy ' treasure up' wrath.
Psai. m righteous. Some righteous maD cometh, and saith, Do not XCIV- commit iniquity. Wherefore ? That thou mayest not die. Behold, iniquity I have committed: why do I not die? That man wrought righteousness : and he is dead : why is he dead? I have wrought iniquity: why hath not God carried me off? Behold, that man did righteously: and
why hath He thus visited him? why suffereth He thus? They answer ; this is the meaning of the word answer : for they have a reply to make ; because they are spared, from the longsuffering of God, they discover an argument for their reply. He spareth them for one reason, they answer for another, because they still live. For the Apostle telleth us wherefore He spareth, he expoundeth the grounds of the longsuffering of God : And thintest thou this, Oman, that
judgest them which do such things, and doest the same, that thou shalt escape the judgment of God? Or despisest thou the riches of His goodness, and forbearance, and long- suffering; not knowing that the longsuffering of God leadeth thee to repentance ? But thou, that is, he who answereth and . saith, If I displeased God, He would not spare me,
Rom. 2, hear what he worketh for himself; hear the Apostle; But
6'6'
after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath, and revelation of the righteous judgment of God; Who will render to every man according to his deeds. He therefore increaseth His longsuffering, thou increasest thine iniquity. His treasure will consist in eternal mercy towards those who have not despised His mercy ; but thy treasure will be discovered in wrath, and what thou daily layest up by little and little, thou wilt find in the accumulated mass ; thou layest up by the grain, but thou wilt find the whole heap. Omit not to watch thy slightest daily sins : rivers are filled from the smallest drops.
