Therefore
perhaps that calf, being Exod.
Augustine - Exposition on the Psalms - v1
Butwhenhavingbecome afar off, he spake against the Lord's Passion, which should be for our Salvation, Thou savourest not, said He, the things that be qf God, but those that be of men.
One rightly
Psalm,
both, joinest both, and sayest, This thing is far from that, II. not forsooth in place, but in unlikeness. If then thou wouldest draw near to Him, be like unto Him : if thou wilt
not be like, thou wilt be far off. But when thou art like,
f. rm. "
Ps. 32,
am cast Thine Eyes. my ecstasy, offfrom before
when unlike, groan; that groaning may excite desire, nay that desire may excite groaning, and that through groaning thou mayest draw near, who hadst begun to be
rejoice;
pIlacing together both of these saith in a certain
said in I
In my ecstasy, would he not have said, had he not drawn
near; for ecstasy is the transporting of the mind.
He poured over himself his own soul, and drew near unto God; and through some cloud and weight of the flesh being again
cast down to earth, and recollectin/g where he had been, and
seeing where he was, he said,
ThiIne Eyes. This then, As a Neighbour, as our Brother,
pleased Him, may He done in us; but grant to be
so
when that is not, let even this be done, As one mourning and sorrowful, so L humbled myself.
7. Ver. 15. And against Me they rejoiced, and gathered
are they that mourn. If they are blessed that miserable are they that laugh. Against Me they rejoiced, and gathered themselves together: scourges were gathered
* E. V. But in mine adversity they rejoiced and gathered themselves together.
themselves together', against Me only:
Mat. 5, sorrowful. But we heard just now in the Gospel, Blessed
am cast before off from
they rejoicing, I
mourn,
As it fared with Christ, so with His Body. 397
together against Me, and they knew nolh. Because they Ver.
-- laid to My charge things that I knew not, they also knew --.
not Whom they charged.
8. Ver. 16. They tempted Me, and mocked Me with mock
ing'. That is, they derided Me, they insulted Me; this of the Head, this of the Body. Consider, Brethren, the glory of the Church which now is ; remember its past dishonours, remember how once were Christians every where put to flight, and wherever found, mocked, beaten, slain, exposed to beasts, burned, men rejoicing against them. As it was to the Head,so it is also to the Body. For as it was to the Lord on the Cross, so has it been to His Body in all that persecution which was made but now: nor even now cease the persecutions of the same. Wherever men find a Chris tian, they are wont to insult, to persecute, to deride him, to call him dull, senseless, of no spirit, of no knowledge. Do they what they will, Christ is in Heaven; do they what they will, He hath honoured His punishment, already hath He fixed His Cross in the foreheads of all; the ungodly is
?
to insult, to rage he is not permitted ; but yet from that which the tongue uttereth, is understood what he beareth in his heart: They gnashed upon Me with their teeth.
permitted
9. Ver. 17. Lord, when wilt Thou look on ? Rescue My
Soul from their deceits, My Darling from the lions. For to
us the time is slow; and in our person is this said, When
wilt Thou look on? that when shall we see vengeance upon
those who insult us When shall the Judge, overcome by Lukeis, weariness, hear the widow But our Judge, not from weari
ness, but from love, delayeth our salvation; from reason, not
from need not that He could not even now succour us, but
that the number of us all may be filled up even to the end.
And yet out of our desire, what do we say Lord, when
wilt Thou look on Rescue My Soul from their deceits, My Darling from the lions that is, My Church from raging powers.
10. Lastly, wouldest thou know what that Darling?
E. V. Yea, the objects gathered themselves together against me, and knew not.
not: 16. With hypocritical mockers in feasts, they gnashed upon Me with their teeth. The words here omitted are
E. V They did tear Me and ceased mentioned on Ps. 57. Ben.
cb
it .
: I
?
?
is,
is
?
?
;
398 God praised in His true People.
unto
^Latin, Tflee (n the great Congregation ; in a weighty people will
pulo i" praise Thee : for confession is made in all the multitude,
9ram'
Psalm Read the words following: (ver. 18. ) / will confess unto XXXV Thee, O Lord, in the great Congregation; in a weighty1
Serm. will Ipraise Thee. Truly saith He, Iwill
I[. people confess
but not in all is God praised : the whole multitude heareth our confession, but not in all the multitude is the praise of God. For in all the whole multitude, that is, in the Church which is spread abroad in the whole world, is chaff, and wheat : the chaff flieth, the wheat remaineth ; therefore, in a weighty people will I
praise Thee. In a weighty people, which the wind of temptation carries not away, in such is
God praised. For in the chaff He is ever blasphemed. When our chaff is considered, what is meant? See how Christians live, see what Christians do ; and it is fulfilled,
Is. 52, 5. which is written, Through you is My Name blasphemed
'
2 Cor. '
24.
'among the Gentiles. Wickedly, grudgingly beholdest thou the threshing-floor, who art all on the chaff; not easily
'
(saith
stand not. In a weighty people will I
the grain to thee ; seek and thou shalt find a weighty people in which thou mayest praise God. Wouldest thou find ? Be thou such ; for if thou be not such, it is hard but that all should appear to thee such as thou art: Comparing
the Apostle) themselves among themselves, they under
appeareth
praise Tliee.
11. Ver. 19. Let not them that are Mine enemies wrong
fully rejoice over Me: for they rejoice over Me because of My chaff. Who hate Me without a cause; that whom never hurt; winking with their eyes: that is, pretending hypocrites, (ver. 20. ) For they spake indeed peace to Me.
What is, winking with their eyes Declaring by their looks, what they cany not in their heart. And who are these winking with their eyes? (ver. 20. ) For they spake indeed
peace to Me; and with wrath devised craftily.
Yea they opened their mouth wide against Me. First wink
ing with their eyes, those lions sought to ravish and devour;
first fawning they spake peace, and then with wrath devised Mat. 22, craftily. What peace spake they? Master, we know that ' Thou acceptesl not man's person, and teachest the way of God in truth. Is lawful to give tribute unto Ca? sar, or
not They spake indeed peace unto Me. What then
(Ver. 21. )
r
is, I
'*
it
?
Triumph of t he ungodly. Its end shall come. 399
Didst not Thou know them, and deceived they Thee, wink- Vim. ing with their eyes? Truly He knew them; therefore said -- He, Why tempt ye Me, ye hypocrites? Afterward, they opened their mouth wide against Me, crying, Crucify Him, Luke23, Crucify Him! and said, Aha, Aha, our eyes have seen it.
This, when they insulted Him, Aha, Aha, Prophesy unto us, Matt.
Thou Christ. As their peace was pretended, when
tempted Him concerning the money, so now insulting was
their praise. They said, Aha, Aha, our eyes have seen it :
that is, Thy deeds, Thy miracles. This Man is the Christ.
If lie be the Christ, let Him come down from the Cross, and Matt we will believe Him. He saved others, He cannot '
Himself L? 'fc0 save. Our eyes have seen it. This is all whereof He23. 35.
boasted Himself, when, He called Himself the Son of Ood. John19, But the Lord was hanging patient upon the Cross : His power had He not lost, but He shewed His patience. For
what great thing was it for Him to come down from the
Cross, Who could afterward rise again from the sepulchre ? But He seems to have yielded to His insultets ; and this
behoved, that having risen again He should shew Him self to His own, and not to them, and this is a great mystery; for His resurrection signified the New Life, but the New Life is known to His friends, not to His enemies.
12. Ver. 22. This Thou hast seen, O Lord; keep not silence. What is, keep not silence ? JuIdge Thou. For of
have kept silence ; i>>. 42,
they
judgment is it said in a certain place,
shall I
for
ever? And of the delaying of
keep silence
ment it is said to the sinner, These things Ihast thou done, ps. 50,
and I
silence; Thou that
kept thoughtest altogether2*'
was
such an one as thyself. How keepeth He silence, Who speaketh by the Prophets, Who speaketh with His own mouth
in the Gospel, Who speaketh by the Evangelists, Who speaketh by us, when we speak the truth ? What then? He keepeth silence from judgment, not from precept, not from doctrine. But this His judgment the Prophet in a manner invoketh, and predicteth : Thou hast seen, O Lord: keep not silence; that is, Thou wilt not keep silence, needs must that Thou wilt
judge. far from I come, be not far from Me, as Thou hast promised, Lo,
with you alway, even unto the end of the world.
O Lord, be not Me. Until Thy judgment
judg-sept.
am
400 The cause makes the Martyr. Merciful chastisement.
Psalm 13. Ver. '23. Arise, Lord, and attend to My judgment. sJJ^'To what judgment ? That Thou art in tribulation; that II. Thou art tormented with labours and pains ? Do not even
many wicked men suffer the same? To what judgment? Therefore art Thou righteous, because Thou sufferest these
No: but what? To Myjudgment. What followeth ? Attend to My judgment ; even to My cause, My God, and My Lord. Not to My punishment, but to My cause : not to that which the robber hath in common with Me, but to
Matt. 5,that whereof is said, Blessed are they which are persecuted
i0'
things?
sake. For this cause is distinguished. is equal to good and bad. Therefore Martyrs, not the punishment, but the cause maketh, for if
punishment made Martyrs, all the mines would be full of
for righteousness1 For punishment
chain would drag Martyrs, all that are executed with the sword would be crowned. Therefore, let the cause be distinguished ; let none say, because I suffer, I am righteous. Because He Who first suffered, suffered for
righteousness' sake, therefore He added a great exception, Blessed are they which are persecuted for righteousness1 sake. For many having a good cause do persecution, and many having a bad cause suffer persecution. For if persecution could not be done rightly, it had not been said in a certain
Then, Brethren, doth not a good and righteous father persecute a prodigal son? His vices he persecuteth, not himself: not that which he begat, but that which the other added. The surgeon truly, who is called in to give health, is not he mostly armed with a knife? but against the wound, not against the man: he cuts that he may cure: and yet when he cuts the sick man, he is pained, cries out, resists, and if haply by fever he hath lost his senses, even strikes the surgeon : nor yet does not he desist from seeking the health of the sick man ; what he knoweth right he doth, him cursing and reviling he regardeth not. Are not all lethargies roused, lest from heavy sleep they may sink down to death ? And this they suffer from their own sons whom they have begotten most dear to them, and the son is not dear unless he hath been troublesome to his sleeping Father. The lethargic are roused, the frenzied are bound, but yet both
Marlyrs, every
Pi. 10l, Psalm, Whoso privily slandereth his neighbour, him did I
5'
persecute.
The ungodly cannot take the righteous into their body. 401
are loved. Let none then say, I suffer persecution : let him Ver. not sift the punishment, but prove the cause : lest if he prove
not the cause, he be numbered with the ungodly. Therefore
how watchfully, how excellently hath This Man recommended Himself, O Lord, attend to My judgment, not to My punish ments ; even to My cause, My God, and My Lord.
14. Ver. 24. Judge me, O Lord, according to My righ teousness; that is, attend to My cause. Not according to My punishment, but according to My righteousness, O Lord, My God, that according to this judge Thou Me.
15. And let them not rejoice over Me that Mine ene mies. (Ver. 25. ) Let them not say in their heart, Aha, aha, so would we have it that is, We have done what we could<, we have slain him, we have taken him away. Let
them not say: shew them that they have done nothing. Let
them not say, We have swallowed him up. Whence say
those Martyrs, If the Lord had not been on our side, then Ps. 124,
'
into thy own body kill and eat. As was said to Peter, Kill and eat; do thou kill in them what they are, Act>>io make them what Thou art. But they on the other hand 13' persuade thee to ungodliness, thou art swallowed up by
them. Not when they persecute thee art thou swallowed
up by them, but when they persuade thee to be what they
are. Let them not say, We have swallowed him up. Do
thou swallow up the body of Pagans. Why the body of
Pagans would swallow thee up. Do thou to what would to thee.
Therefore perhaps that calf, being Exod.
ground to powder, was cast into the water and given to the children of Israel to drink, that so the body of ungodliness might be swallowed up by Israel. (Ver. 26. ) Let them be ashamed and brought to confusion together that rejoice at mine hurt let them be clothed with shame and dishonour so that we may swallow up them ashamed and brought to confusion. Who speak evil against me let them be ashamed, let them be brought to confusion.
al. We have done we have prevailed. ' (potuimua Dd
*
they had swallowed us up quick. What is, had swallowed us up Had passed into their own body. For that thou swallowest up, which thou passest into thy own body. The world would swallow thee up swallow thou the world,
pass
)
f
it
?
?
' : It
it,
:
;
it, '
it
if
;
:
;
it
is,
;
is,
402 How to praise God all day long.
Psai. m 16. What sayest thou now, the Head with the Members,'
V V Y y Let them shout SKRm. '(Ver. 27. )
joy and be glad that
My righteous cause : who cleave to My Body. Yea, let
for
favour
! ! ?
them say continually, Let the Lord be magnified, Which hath pleasure in the prosperity of His servant. (Ver. 28. )
And My Tongue shall speak of Thy righteousness, and of Thy praise all the day long. And whose tongue eudureth to speak the praise of God all the day long? See now I have made a discourse something longer; ye are wearied.
Who endureth to praise God all the day long ?
suggest a remedy, whereby thou mayest praise God all the day long if thou wilt. Whatever thou dost, do well, and thou hast praised God. When thou singest an hymn, thou praisest God, but what doth thy tongue, unless thy heart also praise Him ? Hast thou ceased from singing hymns, and departed, that thou mayest refresh thyself? Be not drunken, and thou hast praised God. Dost thou go away to sleep? Rise not to do evil, and thou hast praised God.
Dost thou transact business ? Do no wrong, and thou hast praised God. Dost thou till thy field? Raise not strife, and thou hast praised God. In the innocency of thy works prepare thyself to praise God all the day long.
I will
Lat. XXXV.
PSALM XXXVI.
Attend, dearly Beloved, a little to the text and the mys teries of this Psalm ; and let us run through since many places plain but when the necessity of its obscurity compels us to dwell upon ye will endure for the sake of the advantage of learning. (Ver. 1. ) The un godly hath said in himself that he will sin there is no fear
God before his eyes. Not of one man, but of race ungodly men he speaketh, who fight against their own selves, by not understanding, that so they may live well not be
cause they cannot, but because they will not. For
one thing, when one endeavours to understand some thing, and
through infirmity of the flesh cannot as saith the Scripture "Wisd. 9, in certain place, For the corruptible body presseth down the soul, and the earthly tabernacle weigheth down the mind
a
;
it, :
; it
it,
a is
it
in
of
of
it is
:
Wilful ignorance is enmity against God. 403
that museth upon many things; but another when the Ver. human heart acts mischievously against itself, so that what --:-- it could understand, if it had but good will thereto, it under-
standeth not, not because it is difficult, but because the will is contrary. But so it is when men love their own sins, and hate God's Commandments. For the Word of God is thy
adversary, if thou be a friend to thy ungodliness ; but if thou art an adversary to thy ungodliness, the Word of God is thy friend, as well as the adversary of thy ungodliness. If then thou hatest thy ungodliness, thou joinest thyself to the Word of God, and ye will be two against thou, and the Word of God, to destroy it. For thou indeed by thyself,
of thy own strength, canst do nothing but He helpeth thee Who hath sent to thee His Word, and so ungodliness
overcome. If thou hatest
thou shalt be free but
to understand aught that
to ask how the Son can be equal to the Father: he hath believed he seeketh to understand as yet he cannot for great matter, and requireth greater powers that may be comprehended; and the beginning of faith,
which keepeth the soul until be strengthened. With milk Peter nourished, that may arrive at the fitness and firmness
for stronger meat; that maybe able to understand this,
In the beginning was the Word; and the Word was with John God; and the Word was God. Before can do this, nourished in faith and endeavours to understand, that
may understand as much as God shall grant. Doth with endeavours understand this also What thou wouldest not to Tobit he done to thee, do not thou to another. That because thou wouldest not suffer iniquity, thou shouldest not do iniquity because thou wouldest not suffer treachery and deceit, thou shouldest not contrive deceit against another No, but this when thou wouldest not understand, attributed to thy
will. Therefore, The ungodly hath said in himself, that he will sin he hath purposed to sin.
2. But doth he who purposeth to sin, say this in public, and not rather in himself? Why in himself? Because no man seeth him. What then, because man seeth not in the heart, wherein he saith to himself that he will sin, doth not
nda
God also hath remitted and thou love contrary to thee said against it. Suppose man
;
is a
it is
it, it, it
;
?
?
;
it,
:
it
it
it
is if
it
is
it is
it
it a it
it,
; itis l it; is ''
4,
1,
it
it
it,
is
it,
404 Fear of God. Deceitful search for our faults.
\S xLvi ^"oc* see t^iere"1 ' God doth see therein. But what fol- loweth ? There is no fear of God before his eyes. There is fear of men before his eyes, for he dareth not in public to declare his iniquity, lest he be either reproved or con demned by men. But he departeth from the sight of men ; whither? To himself: he betaketh himself within, and no man seeth him ; where he meditateth treachery, and deceit, and sin, there no man seeth him. Even there he might not meditate with himself, if he thought that God seeth him : but since there is no fear of God before his eyes, when he hath departed from the sight of men to his own heart, whom should he fear there ? Is not God present there ? Yea, but there is no fear of God before his eyes.
3. Therefore he meditateth deceits, and then followeth,-- (Doth it haply escape him that God seeth there ? The very thing is declared which I was beginning to speak of: it doth escape him, but of his own will, because he wrought against himself, not willing to understand. ) (Ver. 2. ) For he hath wrought deceitfully in His sight. In whose sight ? In His, Whose fear was not before the eyes of him that did work
To find out his iniquity, and hate it. He wrought so as not to find it. For there are men who as it were endeavour to seek out their iniquity, and fear to find it ; because if they should find said to them, Depart from this thou didst before thou knewest thou didst iniquity being in ignorance God giveth pardon now thou hast discovered forsake that to thy ignorance pardon may easily be given and that with clear face thou mayest
Ps. 25,7. say to God, Remember not the sins of my youth, and of my ignorance. Thus he seeketh it, thus he feareth lest he find
for he seeketh deceitfully. When saith man, knew not that was sin When he hath seen that sin, and ceaseth to do the sin, which he did only because he was ignorant such an one in truth would know his sin, to find out, and hate it. But now many work deceitfully to find out their iniquity they work not from their heart to find out and hate it. But because in the very search after ini quity, there deceit, in the finding there will be defence of it. For when one hath found his iniquity, lo now manifest to him that iniquity. Do not, thou sayest.
deceitfully.
it is
is
:'
? it
it, ;
I is it it
it
:
it :
it
it ;
it, ' it
it a is it
it a is
; :
it, ;
Chamber of the heart to be closed against the world. 405
And he who wrought deceitfully to find it out, now he hath Ver. found, hateth it not ; for what saith he ? How many do ----" this! Who is there that doth it not? And will God destroy
them all ? Or at least he saith this: if God would not these things to be done, would men live who commit the same ? Seest thou that thou didst work deceitfully to find out thy iniquity ? For if not deceitfully but sincerely thou hadst wrought, thou wouldest now have found it out, and hated it;
now thou hast found it out, and thou defendest it ; therefore thou didst work deceitfully, when thou soughtest it.
4. Ver. 3. The words of his mouth are iniquity and deceit : he would not understand, that he might do good. Ye see that he attribuleth that to the will : for there are men who would understand and cannot, and there are men who would not understand, and therefore understand not. He would not understand, that he might do good.
5. Ver. 4. He hath meditated iniquity on his bed. What
said He, On his bed ? The ungodly hath said in himself, that
he will sin : what above he said, in himself, that here he
said, On his bed. Our bed is our heart : there we suffer
the tossing of an evil conscience ; and there we rest when
our conscience is good. Whoso loveth the bed of his heart,
let him do some good therein. There is our bed, where
the Lord Jesus Christ commands us to pray. Enter into mm. 6, thy chamber, and shut thy door. What is, Shut thy door ? Expect not from God such things as are without, but such
as are within ; and thy Father which seeth in secret, shall
reward thee openly. Who is he that shutteth not the door ?
He who asketh much from God such things, and in such
wise directeth all his prayers, that he may receive the goods
that are of this world. Thy door is open, the multitude seeth
when thou prayest. What is it to shut thy door ? To ask
that of God, which God alone knoweth how He giveth. What
is that for which thou prayest, when thou hast shut the door?
What eye hath not seen, nor ear heard, nor hath entered um, 4. into the heart of man. And haply it hath not entered into1 Cor. thy very bed, that is, into thy heart. But God knoweth '
what He will give: but when shall it be? When the Lord shall be revealed, when the Judge shall appear. For what is plainer than that which He shall say to them that are set
406 No rest on the bed of the heart for an evil conscience.
Psalm at His Right Hand ? Come, ye blessed of My Father, inherit MatT25 tne Kingdom prepared for youfrom the beginning qfthe world.
This shall they hear who are on the left hand, and shall W'ud. 5, groan with fruitless repentance, because so living they would not repent with fruit. Why shall they groan ? Because there is for them no place of recovery. But they also shall Mat. 25, hear somewhat themselves: Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels.
That is an evil hearing. For the righteous at their good P*. 112, hearing shall rejoice ; for so it is written, The righteous shall be in everlasting remembrance ; he shall not be afraid from
any evil hearing. From what evil hearing ? That which
they shall hear : Depart, ye cursed, into everlasting fire. Eph. 3, God therefore, Who is able to do exceeding abundantly above all that we ask or think, searcheth out our secret groaning, that in His sight we may be pleasing, and not as it were of our own righteousness boast ourselves before men. For whoso by his own righteousness would please men, not to that end that they who see him may praise God, but with this intention that he may himself be praised, he shutteth not his door against noise ; for the door is open to that noise, and God heareth not as He would hear. Our bed, then, our heart, let us strive to cleanse, that it may be well with us there. Ye know, my Beloved, how many things
many suffer in public, in the forum, in strifes, in contentions, in troublesome business: how a man, wearied with business abroad, runneth to his house that he may rest there, and striveth quickly to finish his business abroad, aud to betake himself, for rest, to his own house. For therefore hath every one a home of his own, that he may rest therein. But if there also he suffer trouble, where can he rest? What then? It is good to have rest in his own house. But if abroad he suffer enemies, within perhaps a bad wife, he goeth forth into public : when he would rest from those troubles which are abroad, he entereth into his house : but when he neither resleth here, nor resteth abroad, where shall there be rest? At least in the closet of the heart, when thou betakest thyself to thine inmost conscience. If there thou hast haply found a wife that causeth thee no bitterness, even the Wisdom of God; with her join thyself; rest within in thy chamber;
34.
Sin, while it is in us, must be hated. 407
let not the smoke of an evil conscience drive thee thence. Ver.
',--
What is, he hath set himself? He hath sinned perseveringly. Whence also of a certain pious and good man it is said, He Ps. t, I. hath not stood in the way of sinners. As this hath not stood,
so that hath set himself. But wickedness hath he not hated.
There is the end, there the fruit : if a man can not but have
wickedness, let him at least hate it. For when thou hatest it scarcely occurs to thee to do any wickedness. For sin
Let not Rom. in thel2,
Cor.
as well as thou. Now being joined in mind unto the Law
of God, in mind thou servest the Law of God. And in
the flesh thou therefore servest * the law of sin, because there Rom. are in thee certain carnal delightings, then will there be25. none when thou shalt no longer fight. It one thing, not
to fight, and to be in true and lasting peace; another to fight
and overcome; another to fight and to be overcome; another not to fight at all, but to be carried away. For there are men who do not fight at all, such as he of whom He speaketh, when he saith, Wickedness hath he not hated; for how fighteth he against that which he hath not hated He
carried off by wickedness, and doth not fight. But there are who begin to fight, but because they presume on their own strength, (that God may shew them that He that
i. e. 'art subject to it,' not obeyest wilful sin, but of motions toward sin it. ' He not here speaking of actual to which the man does not consent.
But it was to meditate deceits, that he, of whom the Scrip tnre speaketh these things, betook himself thither where men see not ; and such things did he there meditate to himself, that not even in his heart could he rest. He'hath meditated
iniquity on his bed.
6. He hath set himself in every way that is not good.
in our mortal body, but what saith the Apostle sin reign in your mortal body, that ye should obey lusts thereof. When beginneth not to be therein
When that shall be fulfilled in us which he saith, When this cor- ruptible shall have put on incorruption, and this mortal shall
have put on immortality. Before this come to pass, there delighting in sin in the body, but greater the delighting and the pleasure in the Word of Wisdom, in the Commandment of God. Overcome sin and the lust thereof.
Psalm,
both, joinest both, and sayest, This thing is far from that, II. not forsooth in place, but in unlikeness. If then thou wouldest draw near to Him, be like unto Him : if thou wilt
not be like, thou wilt be far off. But when thou art like,
f. rm. "
Ps. 32,
am cast Thine Eyes. my ecstasy, offfrom before
when unlike, groan; that groaning may excite desire, nay that desire may excite groaning, and that through groaning thou mayest draw near, who hadst begun to be
rejoice;
pIlacing together both of these saith in a certain
said in I
In my ecstasy, would he not have said, had he not drawn
near; for ecstasy is the transporting of the mind.
He poured over himself his own soul, and drew near unto God; and through some cloud and weight of the flesh being again
cast down to earth, and recollectin/g where he had been, and
seeing where he was, he said,
ThiIne Eyes. This then, As a Neighbour, as our Brother,
pleased Him, may He done in us; but grant to be
so
when that is not, let even this be done, As one mourning and sorrowful, so L humbled myself.
7. Ver. 15. And against Me they rejoiced, and gathered
are they that mourn. If they are blessed that miserable are they that laugh. Against Me they rejoiced, and gathered themselves together: scourges were gathered
* E. V. But in mine adversity they rejoiced and gathered themselves together.
themselves together', against Me only:
Mat. 5, sorrowful. But we heard just now in the Gospel, Blessed
am cast before off from
they rejoicing, I
mourn,
As it fared with Christ, so with His Body. 397
together against Me, and they knew nolh. Because they Ver.
-- laid to My charge things that I knew not, they also knew --.
not Whom they charged.
8. Ver. 16. They tempted Me, and mocked Me with mock
ing'. That is, they derided Me, they insulted Me; this of the Head, this of the Body. Consider, Brethren, the glory of the Church which now is ; remember its past dishonours, remember how once were Christians every where put to flight, and wherever found, mocked, beaten, slain, exposed to beasts, burned, men rejoicing against them. As it was to the Head,so it is also to the Body. For as it was to the Lord on the Cross, so has it been to His Body in all that persecution which was made but now: nor even now cease the persecutions of the same. Wherever men find a Chris tian, they are wont to insult, to persecute, to deride him, to call him dull, senseless, of no spirit, of no knowledge. Do they what they will, Christ is in Heaven; do they what they will, He hath honoured His punishment, already hath He fixed His Cross in the foreheads of all; the ungodly is
?
to insult, to rage he is not permitted ; but yet from that which the tongue uttereth, is understood what he beareth in his heart: They gnashed upon Me with their teeth.
permitted
9. Ver. 17. Lord, when wilt Thou look on ? Rescue My
Soul from their deceits, My Darling from the lions. For to
us the time is slow; and in our person is this said, When
wilt Thou look on? that when shall we see vengeance upon
those who insult us When shall the Judge, overcome by Lukeis, weariness, hear the widow But our Judge, not from weari
ness, but from love, delayeth our salvation; from reason, not
from need not that He could not even now succour us, but
that the number of us all may be filled up even to the end.
And yet out of our desire, what do we say Lord, when
wilt Thou look on Rescue My Soul from their deceits, My Darling from the lions that is, My Church from raging powers.
10. Lastly, wouldest thou know what that Darling?
E. V. Yea, the objects gathered themselves together against me, and knew not.
not: 16. With hypocritical mockers in feasts, they gnashed upon Me with their teeth. The words here omitted are
E. V They did tear Me and ceased mentioned on Ps. 57. Ben.
cb
it .
: I
?
?
is,
is
?
?
;
398 God praised in His true People.
unto
^Latin, Tflee (n the great Congregation ; in a weighty people will
pulo i" praise Thee : for confession is made in all the multitude,
9ram'
Psalm Read the words following: (ver. 18. ) / will confess unto XXXV Thee, O Lord, in the great Congregation; in a weighty1
Serm. will Ipraise Thee. Truly saith He, Iwill
I[. people confess
but not in all is God praised : the whole multitude heareth our confession, but not in all the multitude is the praise of God. For in all the whole multitude, that is, in the Church which is spread abroad in the whole world, is chaff, and wheat : the chaff flieth, the wheat remaineth ; therefore, in a weighty people will I
praise Thee. In a weighty people, which the wind of temptation carries not away, in such is
God praised. For in the chaff He is ever blasphemed. When our chaff is considered, what is meant? See how Christians live, see what Christians do ; and it is fulfilled,
Is. 52, 5. which is written, Through you is My Name blasphemed
'
2 Cor. '
24.
'among the Gentiles. Wickedly, grudgingly beholdest thou the threshing-floor, who art all on the chaff; not easily
'
(saith
stand not. In a weighty people will I
the grain to thee ; seek and thou shalt find a weighty people in which thou mayest praise God. Wouldest thou find ? Be thou such ; for if thou be not such, it is hard but that all should appear to thee such as thou art: Comparing
the Apostle) themselves among themselves, they under
appeareth
praise Tliee.
11. Ver. 19. Let not them that are Mine enemies wrong
fully rejoice over Me: for they rejoice over Me because of My chaff. Who hate Me without a cause; that whom never hurt; winking with their eyes: that is, pretending hypocrites, (ver. 20. ) For they spake indeed peace to Me.
What is, winking with their eyes Declaring by their looks, what they cany not in their heart. And who are these winking with their eyes? (ver. 20. ) For they spake indeed
peace to Me; and with wrath devised craftily.
Yea they opened their mouth wide against Me. First wink
ing with their eyes, those lions sought to ravish and devour;
first fawning they spake peace, and then with wrath devised Mat. 22, craftily. What peace spake they? Master, we know that ' Thou acceptesl not man's person, and teachest the way of God in truth. Is lawful to give tribute unto Ca? sar, or
not They spake indeed peace unto Me. What then
(Ver. 21. )
r
is, I
'*
it
?
Triumph of t he ungodly. Its end shall come. 399
Didst not Thou know them, and deceived they Thee, wink- Vim. ing with their eyes? Truly He knew them; therefore said -- He, Why tempt ye Me, ye hypocrites? Afterward, they opened their mouth wide against Me, crying, Crucify Him, Luke23, Crucify Him! and said, Aha, Aha, our eyes have seen it.
This, when they insulted Him, Aha, Aha, Prophesy unto us, Matt.
Thou Christ. As their peace was pretended, when
tempted Him concerning the money, so now insulting was
their praise. They said, Aha, Aha, our eyes have seen it :
that is, Thy deeds, Thy miracles. This Man is the Christ.
If lie be the Christ, let Him come down from the Cross, and Matt we will believe Him. He saved others, He cannot '
Himself L? 'fc0 save. Our eyes have seen it. This is all whereof He23. 35.
boasted Himself, when, He called Himself the Son of Ood. John19, But the Lord was hanging patient upon the Cross : His power had He not lost, but He shewed His patience. For
what great thing was it for Him to come down from the
Cross, Who could afterward rise again from the sepulchre ? But He seems to have yielded to His insultets ; and this
behoved, that having risen again He should shew Him self to His own, and not to them, and this is a great mystery; for His resurrection signified the New Life, but the New Life is known to His friends, not to His enemies.
12. Ver. 22. This Thou hast seen, O Lord; keep not silence. What is, keep not silence ? JuIdge Thou. For of
have kept silence ; i>>. 42,
they
judgment is it said in a certain place,
shall I
for
ever? And of the delaying of
keep silence
ment it is said to the sinner, These things Ihast thou done, ps. 50,
and I
silence; Thou that
kept thoughtest altogether2*'
was
such an one as thyself. How keepeth He silence, Who speaketh by the Prophets, Who speaketh with His own mouth
in the Gospel, Who speaketh by the Evangelists, Who speaketh by us, when we speak the truth ? What then? He keepeth silence from judgment, not from precept, not from doctrine. But this His judgment the Prophet in a manner invoketh, and predicteth : Thou hast seen, O Lord: keep not silence; that is, Thou wilt not keep silence, needs must that Thou wilt
judge. far from I come, be not far from Me, as Thou hast promised, Lo,
with you alway, even unto the end of the world.
O Lord, be not Me. Until Thy judgment
judg-sept.
am
400 The cause makes the Martyr. Merciful chastisement.
Psalm 13. Ver. '23. Arise, Lord, and attend to My judgment. sJJ^'To what judgment ? That Thou art in tribulation; that II. Thou art tormented with labours and pains ? Do not even
many wicked men suffer the same? To what judgment? Therefore art Thou righteous, because Thou sufferest these
No: but what? To Myjudgment. What followeth ? Attend to My judgment ; even to My cause, My God, and My Lord. Not to My punishment, but to My cause : not to that which the robber hath in common with Me, but to
Matt. 5,that whereof is said, Blessed are they which are persecuted
i0'
things?
sake. For this cause is distinguished. is equal to good and bad. Therefore Martyrs, not the punishment, but the cause maketh, for if
punishment made Martyrs, all the mines would be full of
for righteousness1 For punishment
chain would drag Martyrs, all that are executed with the sword would be crowned. Therefore, let the cause be distinguished ; let none say, because I suffer, I am righteous. Because He Who first suffered, suffered for
righteousness' sake, therefore He added a great exception, Blessed are they which are persecuted for righteousness1 sake. For many having a good cause do persecution, and many having a bad cause suffer persecution. For if persecution could not be done rightly, it had not been said in a certain
Then, Brethren, doth not a good and righteous father persecute a prodigal son? His vices he persecuteth, not himself: not that which he begat, but that which the other added. The surgeon truly, who is called in to give health, is not he mostly armed with a knife? but against the wound, not against the man: he cuts that he may cure: and yet when he cuts the sick man, he is pained, cries out, resists, and if haply by fever he hath lost his senses, even strikes the surgeon : nor yet does not he desist from seeking the health of the sick man ; what he knoweth right he doth, him cursing and reviling he regardeth not. Are not all lethargies roused, lest from heavy sleep they may sink down to death ? And this they suffer from their own sons whom they have begotten most dear to them, and the son is not dear unless he hath been troublesome to his sleeping Father. The lethargic are roused, the frenzied are bound, but yet both
Marlyrs, every
Pi. 10l, Psalm, Whoso privily slandereth his neighbour, him did I
5'
persecute.
The ungodly cannot take the righteous into their body. 401
are loved. Let none then say, I suffer persecution : let him Ver. not sift the punishment, but prove the cause : lest if he prove
not the cause, he be numbered with the ungodly. Therefore
how watchfully, how excellently hath This Man recommended Himself, O Lord, attend to My judgment, not to My punish ments ; even to My cause, My God, and My Lord.
14. Ver. 24. Judge me, O Lord, according to My righ teousness; that is, attend to My cause. Not according to My punishment, but according to My righteousness, O Lord, My God, that according to this judge Thou Me.
15. And let them not rejoice over Me that Mine ene mies. (Ver. 25. ) Let them not say in their heart, Aha, aha, so would we have it that is, We have done what we could<, we have slain him, we have taken him away. Let
them not say: shew them that they have done nothing. Let
them not say, We have swallowed him up. Whence say
those Martyrs, If the Lord had not been on our side, then Ps. 124,
'
into thy own body kill and eat. As was said to Peter, Kill and eat; do thou kill in them what they are, Act>>io make them what Thou art. But they on the other hand 13' persuade thee to ungodliness, thou art swallowed up by
them. Not when they persecute thee art thou swallowed
up by them, but when they persuade thee to be what they
are. Let them not say, We have swallowed him up. Do
thou swallow up the body of Pagans. Why the body of
Pagans would swallow thee up. Do thou to what would to thee.
Therefore perhaps that calf, being Exod.
ground to powder, was cast into the water and given to the children of Israel to drink, that so the body of ungodliness might be swallowed up by Israel. (Ver. 26. ) Let them be ashamed and brought to confusion together that rejoice at mine hurt let them be clothed with shame and dishonour so that we may swallow up them ashamed and brought to confusion. Who speak evil against me let them be ashamed, let them be brought to confusion.
al. We have done we have prevailed. ' (potuimua Dd
*
they had swallowed us up quick. What is, had swallowed us up Had passed into their own body. For that thou swallowest up, which thou passest into thy own body. The world would swallow thee up swallow thou the world,
pass
)
f
it
?
?
' : It
it,
:
;
it, '
it
if
;
:
;
it
is,
;
is,
402 How to praise God all day long.
Psai. m 16. What sayest thou now, the Head with the Members,'
V V Y y Let them shout SKRm. '(Ver. 27. )
joy and be glad that
My righteous cause : who cleave to My Body. Yea, let
for
favour
! ! ?
them say continually, Let the Lord be magnified, Which hath pleasure in the prosperity of His servant. (Ver. 28. )
And My Tongue shall speak of Thy righteousness, and of Thy praise all the day long. And whose tongue eudureth to speak the praise of God all the day long? See now I have made a discourse something longer; ye are wearied.
Who endureth to praise God all the day long ?
suggest a remedy, whereby thou mayest praise God all the day long if thou wilt. Whatever thou dost, do well, and thou hast praised God. When thou singest an hymn, thou praisest God, but what doth thy tongue, unless thy heart also praise Him ? Hast thou ceased from singing hymns, and departed, that thou mayest refresh thyself? Be not drunken, and thou hast praised God. Dost thou go away to sleep? Rise not to do evil, and thou hast praised God.
Dost thou transact business ? Do no wrong, and thou hast praised God. Dost thou till thy field? Raise not strife, and thou hast praised God. In the innocency of thy works prepare thyself to praise God all the day long.
I will
Lat. XXXV.
PSALM XXXVI.
Attend, dearly Beloved, a little to the text and the mys teries of this Psalm ; and let us run through since many places plain but when the necessity of its obscurity compels us to dwell upon ye will endure for the sake of the advantage of learning. (Ver. 1. ) The un godly hath said in himself that he will sin there is no fear
God before his eyes. Not of one man, but of race ungodly men he speaketh, who fight against their own selves, by not understanding, that so they may live well not be
cause they cannot, but because they will not. For
one thing, when one endeavours to understand some thing, and
through infirmity of the flesh cannot as saith the Scripture "Wisd. 9, in certain place, For the corruptible body presseth down the soul, and the earthly tabernacle weigheth down the mind
a
;
it, :
; it
it,
a is
it
in
of
of
it is
:
Wilful ignorance is enmity against God. 403
that museth upon many things; but another when the Ver. human heart acts mischievously against itself, so that what --:-- it could understand, if it had but good will thereto, it under-
standeth not, not because it is difficult, but because the will is contrary. But so it is when men love their own sins, and hate God's Commandments. For the Word of God is thy
adversary, if thou be a friend to thy ungodliness ; but if thou art an adversary to thy ungodliness, the Word of God is thy friend, as well as the adversary of thy ungodliness. If then thou hatest thy ungodliness, thou joinest thyself to the Word of God, and ye will be two against thou, and the Word of God, to destroy it. For thou indeed by thyself,
of thy own strength, canst do nothing but He helpeth thee Who hath sent to thee His Word, and so ungodliness
overcome. If thou hatest
thou shalt be free but
to understand aught that
to ask how the Son can be equal to the Father: he hath believed he seeketh to understand as yet he cannot for great matter, and requireth greater powers that may be comprehended; and the beginning of faith,
which keepeth the soul until be strengthened. With milk Peter nourished, that may arrive at the fitness and firmness
for stronger meat; that maybe able to understand this,
In the beginning was the Word; and the Word was with John God; and the Word was God. Before can do this, nourished in faith and endeavours to understand, that
may understand as much as God shall grant. Doth with endeavours understand this also What thou wouldest not to Tobit he done to thee, do not thou to another. That because thou wouldest not suffer iniquity, thou shouldest not do iniquity because thou wouldest not suffer treachery and deceit, thou shouldest not contrive deceit against another No, but this when thou wouldest not understand, attributed to thy
will. Therefore, The ungodly hath said in himself, that he will sin he hath purposed to sin.
2. But doth he who purposeth to sin, say this in public, and not rather in himself? Why in himself? Because no man seeth him. What then, because man seeth not in the heart, wherein he saith to himself that he will sin, doth not
nda
God also hath remitted and thou love contrary to thee said against it. Suppose man
;
is a
it is
it, it, it
;
?
?
;
it,
:
it
it
it
is if
it
is
it is
it
it a it
it,
; itis l it; is ''
4,
1,
it
it
it,
is
it,
404 Fear of God. Deceitful search for our faults.
\S xLvi ^"oc* see t^iere"1 ' God doth see therein. But what fol- loweth ? There is no fear of God before his eyes. There is fear of men before his eyes, for he dareth not in public to declare his iniquity, lest he be either reproved or con demned by men. But he departeth from the sight of men ; whither? To himself: he betaketh himself within, and no man seeth him ; where he meditateth treachery, and deceit, and sin, there no man seeth him. Even there he might not meditate with himself, if he thought that God seeth him : but since there is no fear of God before his eyes, when he hath departed from the sight of men to his own heart, whom should he fear there ? Is not God present there ? Yea, but there is no fear of God before his eyes.
3. Therefore he meditateth deceits, and then followeth,-- (Doth it haply escape him that God seeth there ? The very thing is declared which I was beginning to speak of: it doth escape him, but of his own will, because he wrought against himself, not willing to understand. ) (Ver. 2. ) For he hath wrought deceitfully in His sight. In whose sight ? In His, Whose fear was not before the eyes of him that did work
To find out his iniquity, and hate it. He wrought so as not to find it. For there are men who as it were endeavour to seek out their iniquity, and fear to find it ; because if they should find said to them, Depart from this thou didst before thou knewest thou didst iniquity being in ignorance God giveth pardon now thou hast discovered forsake that to thy ignorance pardon may easily be given and that with clear face thou mayest
Ps. 25,7. say to God, Remember not the sins of my youth, and of my ignorance. Thus he seeketh it, thus he feareth lest he find
for he seeketh deceitfully. When saith man, knew not that was sin When he hath seen that sin, and ceaseth to do the sin, which he did only because he was ignorant such an one in truth would know his sin, to find out, and hate it. But now many work deceitfully to find out their iniquity they work not from their heart to find out and hate it. But because in the very search after ini quity, there deceit, in the finding there will be defence of it. For when one hath found his iniquity, lo now manifest to him that iniquity. Do not, thou sayest.
deceitfully.
it is
is
:'
? it
it, ;
I is it it
it
:
it :
it
it ;
it, ' it
it a is it
it a is
; :
it, ;
Chamber of the heart to be closed against the world. 405
And he who wrought deceitfully to find it out, now he hath Ver. found, hateth it not ; for what saith he ? How many do ----" this! Who is there that doth it not? And will God destroy
them all ? Or at least he saith this: if God would not these things to be done, would men live who commit the same ? Seest thou that thou didst work deceitfully to find out thy iniquity ? For if not deceitfully but sincerely thou hadst wrought, thou wouldest now have found it out, and hated it;
now thou hast found it out, and thou defendest it ; therefore thou didst work deceitfully, when thou soughtest it.
4. Ver. 3. The words of his mouth are iniquity and deceit : he would not understand, that he might do good. Ye see that he attribuleth that to the will : for there are men who would understand and cannot, and there are men who would not understand, and therefore understand not. He would not understand, that he might do good.
5. Ver. 4. He hath meditated iniquity on his bed. What
said He, On his bed ? The ungodly hath said in himself, that
he will sin : what above he said, in himself, that here he
said, On his bed. Our bed is our heart : there we suffer
the tossing of an evil conscience ; and there we rest when
our conscience is good. Whoso loveth the bed of his heart,
let him do some good therein. There is our bed, where
the Lord Jesus Christ commands us to pray. Enter into mm. 6, thy chamber, and shut thy door. What is, Shut thy door ? Expect not from God such things as are without, but such
as are within ; and thy Father which seeth in secret, shall
reward thee openly. Who is he that shutteth not the door ?
He who asketh much from God such things, and in such
wise directeth all his prayers, that he may receive the goods
that are of this world. Thy door is open, the multitude seeth
when thou prayest. What is it to shut thy door ? To ask
that of God, which God alone knoweth how He giveth. What
is that for which thou prayest, when thou hast shut the door?
What eye hath not seen, nor ear heard, nor hath entered um, 4. into the heart of man. And haply it hath not entered into1 Cor. thy very bed, that is, into thy heart. But God knoweth '
what He will give: but when shall it be? When the Lord shall be revealed, when the Judge shall appear. For what is plainer than that which He shall say to them that are set
406 No rest on the bed of the heart for an evil conscience.
Psalm at His Right Hand ? Come, ye blessed of My Father, inherit MatT25 tne Kingdom prepared for youfrom the beginning qfthe world.
This shall they hear who are on the left hand, and shall W'ud. 5, groan with fruitless repentance, because so living they would not repent with fruit. Why shall they groan ? Because there is for them no place of recovery. But they also shall Mat. 25, hear somewhat themselves: Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels.
That is an evil hearing. For the righteous at their good P*. 112, hearing shall rejoice ; for so it is written, The righteous shall be in everlasting remembrance ; he shall not be afraid from
any evil hearing. From what evil hearing ? That which
they shall hear : Depart, ye cursed, into everlasting fire. Eph. 3, God therefore, Who is able to do exceeding abundantly above all that we ask or think, searcheth out our secret groaning, that in His sight we may be pleasing, and not as it were of our own righteousness boast ourselves before men. For whoso by his own righteousness would please men, not to that end that they who see him may praise God, but with this intention that he may himself be praised, he shutteth not his door against noise ; for the door is open to that noise, and God heareth not as He would hear. Our bed, then, our heart, let us strive to cleanse, that it may be well with us there. Ye know, my Beloved, how many things
many suffer in public, in the forum, in strifes, in contentions, in troublesome business: how a man, wearied with business abroad, runneth to his house that he may rest there, and striveth quickly to finish his business abroad, aud to betake himself, for rest, to his own house. For therefore hath every one a home of his own, that he may rest therein. But if there also he suffer trouble, where can he rest? What then? It is good to have rest in his own house. But if abroad he suffer enemies, within perhaps a bad wife, he goeth forth into public : when he would rest from those troubles which are abroad, he entereth into his house : but when he neither resleth here, nor resteth abroad, where shall there be rest? At least in the closet of the heart, when thou betakest thyself to thine inmost conscience. If there thou hast haply found a wife that causeth thee no bitterness, even the Wisdom of God; with her join thyself; rest within in thy chamber;
34.
Sin, while it is in us, must be hated. 407
let not the smoke of an evil conscience drive thee thence. Ver.
',--
What is, he hath set himself? He hath sinned perseveringly. Whence also of a certain pious and good man it is said, He Ps. t, I. hath not stood in the way of sinners. As this hath not stood,
so that hath set himself. But wickedness hath he not hated.
There is the end, there the fruit : if a man can not but have
wickedness, let him at least hate it. For when thou hatest it scarcely occurs to thee to do any wickedness. For sin
Let not Rom. in thel2,
Cor.
as well as thou. Now being joined in mind unto the Law
of God, in mind thou servest the Law of God. And in
the flesh thou therefore servest * the law of sin, because there Rom. are in thee certain carnal delightings, then will there be25. none when thou shalt no longer fight. It one thing, not
to fight, and to be in true and lasting peace; another to fight
and overcome; another to fight and to be overcome; another not to fight at all, but to be carried away. For there are men who do not fight at all, such as he of whom He speaketh, when he saith, Wickedness hath he not hated; for how fighteth he against that which he hath not hated He
carried off by wickedness, and doth not fight. But there are who begin to fight, but because they presume on their own strength, (that God may shew them that He that
i. e. 'art subject to it,' not obeyest wilful sin, but of motions toward sin it. ' He not here speaking of actual to which the man does not consent.
But it was to meditate deceits, that he, of whom the Scrip tnre speaketh these things, betook himself thither where men see not ; and such things did he there meditate to himself, that not even in his heart could he rest. He'hath meditated
iniquity on his bed.
6. He hath set himself in every way that is not good.
in our mortal body, but what saith the Apostle sin reign in your mortal body, that ye should obey lusts thereof. When beginneth not to be therein
When that shall be fulfilled in us which he saith, When this cor- ruptible shall have put on incorruption, and this mortal shall
have put on immortality. Before this come to pass, there delighting in sin in the body, but greater the delighting and the pleasure in the Word of Wisdom, in the Commandment of God. Overcome sin and the lust thereof.
